Skip to main content

Full text of "Commentary on the Epistles of Paul the Apostle to the Corinthians"

See other formats 


LIBRARY 

®hcalo(^ical  Seminary, 


BS2675  .C32  1848  v. 2 
Calvin,  Jean,  1509-1564. 
Commentary  on  the  Epistlei 
of 

Paul  the  Apostle  to  the 
Corinthians  / 


THE    CALVIN   TRANSLATION    SOCIETY, 


INSTITUTED  IN  MAY  M.DCCC.XLIII 


FOR  THE  PUBLICATION  OF  TRANSLATIONS  OF  THE  WORKS   OF 
JOHN  CALVIN. 


COMMENTARY 


EPISTLES  OF  PAUL  THE  APOSTLE 


THE  CORINTHIANS. 


BY  JOHN  CALVIK 


TRANSLATED  FROM  THE   ORIGINAL  LATIN,  AND  COLLATED  WITH 
THE  AUTHORS  FRENCH  VERSION, 

BY  THE  REV.  JOHN  PRINGLE. 


VOLUME  SECOND. 


EDINBURGH: 

PRINTED  FOR  THE  CALVIN  TRANSLATION  SOCIETY. 

M.DCCC.XLIX. 


[lEntrrftj  at  Stationers'  l^all] 


edinbtiuoh:  printed  by  t.  constable,  printer  to  her  majesty. 


PEINOETOIT 


THEuiiOGIOlL 


COMMENTARY 


FIRST  EPISTLE  TO  THE  CORINTHIANS. 


CHAPTER  XV. 


1.  Moreover,  brethren,  I  declare 
unto  you  the  gospel  which  I  preach- 
ed unto  you,  which  also  ye  have  re- 
ceived, and  wherein  ye  stand  ; 

2.  By  which  also  ye  are  saved,  if 
ye  keep  in  memory  what  I  preached 
unto  you,  unless  ye  have  believed  in 
vain : 

3.  For  I  delivered  unto  you  first 
of  all  that  which  I  also  received, 
how  that  Christ  died  for  our  sins 
according  to  the  Scriptiu-es  ; 

4.  And  that  he  was  buried,  and 
that  he  rose  again  the  third  day 
according  to  the  Scriptures : 

5.  And  that  he  was  seen  of 
Cephas,  then  of  the  twelve : 

6.  After  that  he  was  seen  of 
above  five  hundred  brethren  at 
once;  of  whom  the  greater  part 
remain  imto  tliis  present,  but  some 
are  fallen  asleep. 

7.  After  that  he  was  seen  of 
James ;  then  of  all  the  apostles. 

8.  And  last  of  all  he  was  seen  of 
me  also,  as  of  one  born  out  of  due 
time. 

9.  For  I  am  the  least  of  the 
apostles,  that  am  not  meet  to  be 


1.  Notum  autem  vobis  facio,  fra- 
tres,  evangelium  quod  evangelizavi 
vobis,  quod  et  recepistis,  in  quo 
etiam  stetistis. 

2.  Per  quod  etiam  salutem  ha- 
betis :  quo  pacto  annuntiarim  vobis, 
si  tenetis,  nisi  frustra  credidistis. 

3.  Tradidi  enim  vobis  imprimis 
quod  et  acceperam,  quod  Christus 
mortuus  fuerit,  pro  peccatis  nostris 
secundum  Scripturas, 

4.  Et  quod  sepultus  sit,  et  quod 
resurrexit  tertio  die,  secundum 
Scriptiuras. 

5.  Et  quod  visus  fuit  Cephae, 
deinde  ipsis  duodecim : 

6.  Postea  visus  fuit  plus  quam 
quingentis  fratribus  simul,  ex  quibus 
plures  manent^  adhuc  ad  hunc  usque 
diem :  quidam  autem  obdormierunt. 

7.  Deinde  visus  fuit  lacobo ;  post 
apostolis  omnibus  : 

8.  Postremo  vero  omnium,  velut 
abortivo,  visus  fuit  et  mihi. 

9.  Ego  enim  sum  minimus  apos- 
tolorum,    qui  non  sum  idoneus  ut 


"  Sont  viuans ;" — "  Are  alive.' 


6  COMMENTARY  ON  THE  CHAP  XV.  1  . 

called  an  apostle,  because  I  perse-  dicar  apostolus :  quandoquidem  per- 

cuted  the  church  of  God.  sequutus  sum  ecclesiam  Dei. 

10.  But  by  the  grace  of  God  I         10.  Sed  gratia  Dei  sum  id  quod 

am  what  I  am  :  and  his  grace  Avhich  sum :  et  gratia  ejus,  quae  mihi  coUata 

was  bestowed  upon  me  was  not  in  est,  non  fuit   inanis,  sed  copiosius 

vain ;  but  I  laboured  more  abun-  quam  illi  omnes  laboravi :  non  ego 

dantly  than  they  all :  yet  not  I,  but  tamen,  sed  gratia  Dei  quae  mihi  ad- 

the  grace   of  God  which  was  with  erat. 
me. 

1.  Now  I  make  known  to  you.  He  now  enters  on  an- 
other subject — the  resurrection — the  belief  of  which  among 
the  Corinthians  had  been  shaken  by  some  wicked  per- 
sons. It  is  uncertain,  however,  whether  they  doubted 
merely  as  to  the  ultimate  resurrection  of  the  body,  or  as  to 
the  immortality  of  the  soul  also.  It  is  abundantly  well 
known,  that  there  were  a  variety  of  errors  as  to  this  point. 
Some  philosophers  contended  that  souls  are  immortal.  As 
to  the  resurrection  of  the  body,  it  never  entered  into  the 
mind  of  any  one  of  them.  The  Sadducees,  however,  had 
grosser  views  ;  for  they  thought  of  nothing  but  the  present 
life ;  nay  more,  they  thought  that  the  soul  of  man  was  a 
breath  of  wind  without  substance.  It  is  not,  therefore,  al- 
together certain  (as  I  have  already  said)  whether  the  Corin- 
thians had  at  this  time  gone  to  such  a  height  of  madness,  as 
to  cast  off  all  expectation  of  a  future  life,  or  whether  they 
merely  denied  the  resurrection  of  the  body  ;  for  the  argu- 
ments which  Paul  makes  use  of  seem  to  imply,  that  they 
were  altogether  bewitched  with  the  mad  dream  of  the  Sad- 
ducees. 

For  example,  when  he  says.  Of  what  advantage  is  it  to  be 
baptized  for  the  dead  ?  (verse  29.)  Were  it  not  better  to  eat 
and  to  drink  ?  (verse  32.)  Why  are  we  in  peril  every  hour  t 
(verse  30,)  and  the  like,  it  might  very  readily  be  replied,  in 
accordance  with  the  views  of  the  philosophers,  "Because 
after  death  the  soul  survives  the  body.''  Hence  some  apply 
the  whole  of  Paul's  reasoning  contained  in  this  chapter  to 
the  immortality  of  the  soul.  For  my  part,  while  I  leave 
undetermined  what  the  error  of  the  Corinthians  was,  yet  I 
cannot  bring  myself  to  view  Paul's  words  as  referring  to  any- 
thing else  than  the  resurrection  of  the  body.  Let  it,  there- 
fore be  regarded  as  a  settled  point,  that  it  is  of  this  exclu- 


CHAP.  XV.  I.       FIRST  EPISTLE  TU  THE  CORINTHIANS.  7 

sively  that  lie  treats  in  this  chapter.  And  what  if  the  im- 
piety of  Hymeneus  and  Philetus  had  extended  thus  far/ 
who  said  that  the  resurrection  was  already  past,  (2  Tim.  ii. 
18,)  and  that  there  would  he  nothing  more  of  it  ?  Similar 
to  these,  there  are  at  the  present  day  some  madmen,  or 
rather  devils,^  who  call  themselves  Libertines.^  To  me, 
however,  the  following  conjecture  appears  more  probable — 
that  they  were  carried  away  by  some  delusion,^  which  took 
away  from  them  the  hope  of  a  future  resurrection,  just  as 
those  in  the  present  day,  by  imagining  an  allegorical  resur- 
rection,^ take  away  from  us  the  true  resurrection  that  is  pro- 
mised to  us. 

However  this  may  be,  it  is  truly  a  dreadful  case,  and  next 
to  a  prodigy,  that  those  who  had  been  instructed  by  so  dis- 
tinguished a  masier,  should  have  been  capable  of  falling  so 
quickly^  into  errors  of  so  gross  a  nature.  But  what  is  there 
that  is  surprising  in  this,  vrhen  in  the  Israelitish  Church  the 
Sadducees  had  the  audacit}"  to  declare  openly  that  man 
differs  nothing  from  a  brute,  in  so  far  as  concerns  the  essence 
of  the  soul,  and  has  no  enjoyment  but  what  is  common  to 
him  with  the  beasts  ?  Let  us  observe,  however,  that  blind- 
ness of  this  kind  is  a  just  judgment  from  God,  so  that  those 
who  do  not  rest  satisfied  with  the  truth  of  God,  are  tossed 
hither  and  thither  by  the  delusions  of  Satan. 

It  is  asked,  however,  why  it  is  that  he  has  left  off  or  de- 
ferred to  the  close  of  the  Epistle,  what  should  properly  have 
had  the  precedence  of  everything  else  ?  Some  reply,  that 
this  was  done  for  the  purpose  of  impressing  it  more  deeply 
upon  the  memory.     I  am  rather  of  opinion  that  Paul  did 

^  "  lusqiies  a  Corinthe  ;" — "As  far  as  Corinth." 
2  Possedez  d'autres  diables  ;" — "  Possessed  by  other  devils." 
^  "  The  Libertines  of  Geneva  were  rather  a  cabal  of  rakes  than  a  set  of 
fanatics ;  for  they  made  no  pretence  to  any  religious  system,  but  only 
pleaded  for  the  liberty  of  leading  voluptuous  and  immoral  lives.     This 
cabal  was  composed  of  a  certain  number  of  licentious  citizens,  who  could 
not  bear  the  severe  discipline  of  Calvtn,  who  punished  with  rigour,  not 
only  dissolute  manners,  but  also  whatever  carried  the  aspect  of  irreligion 
and  impiety." — Paterson^s  History  of  the  Church,  vol,  ii.  p.  383. — Ed, 
*  '•  Par  quelque  opinion  fantastique ;" — "  By  some  fantastic  notion.",, 
^  "  Vne  ie  ne  scay  quelle  resurrection  allegorique  ;" — "  An  allegorical 
resurrection,  1  know  not  of  what  sort." 

6  "  Si  soudainement  seduits ;"—«  So  suddenly  seduced." 


8  COMMENTARY  ON  THE  CHAP.  XV.  2. 

not  wish  to  introduce  a  subject  of  such  importance,  until  he 
had  asserted  his  authority,  which  had  been  considerably- 
lessened  among  the  Corinthians,  and  until  he  had,  by  repres- 
sing their  pride,  prepared  them  for  listening  to  him  with 
docility. 

/  make  known  to  you.  To  make  known  here  does  not  mean 
to  teach  what  was  previously  unknown  to  them,  but  to  recall 
to  their  recollection  what  they  had  heard  previously.  "  Call 
to  your  recollection,  along  with  me,  that  gospel  which  you 
had  learned,  before  you  were  led  aside  from  the  right  course.'' 
He  calls  the  doctrine  of  the  resurrection  the  gospel,  that 
they  may  not  imagine  that  any  one  is  at  liberty  to  form  any 
opinion  that  he  chooses  on  this  point,  as  on  other  questions, 
which  bring  with  them  no  injury  to  salvation. 

When  he  adds,  which  I  preached  to  you,  he  amplifies  what 
he  had  said :  ''  If  you  acknowledge  me  as  an  apostle,  I  have 
assuredly  taught  you  so/'  There  is  another  amplification 
in  the  words — which  also  ye  have  received,  for  if  they  now 
allow  themselves  to  be  persuaded  of  the  contrary,  they  will 
be  chargeable  with  fickleness.  A  third  amplification  is  to 
this  effect,  that  they  had  hitherto  continued  in  that  be- 
lief with  a  firm  and  steady  resolution,  which  is  somewhat 
more  than  that  they  had  once  believed.  But  the  most 
important  thing  of  all  is,  that  he  declares  that  their  salva- 
tion is  involved  in  this,  for  it  follows  from  this,  that,  if  the  re- 
surrection is  taken  away,  they  have  no  religion  left  them,  no 
assurance  of  faith,  and  in  short,  have  no  faith  remaining. 
Others  understand  in  another  sense  the  word  stand,  as 
meaning  that  they  are  upheld^;  but  the  interpr-etation  that 
I  have  given  is  a  more  correct  one.^ 

2.  If  you  keep  in  memory — unless  in  vain?     These  two 


^  It  is  remarked  bj  Bloomfield,  that  "  in  i(r7vix,a.ri  (wliich  means  '  ye  have 
persevered,  and  do  persevere,')  there  is  an  agonistic  metaphor,  (as  in 
Eph.  vi.  13,)  or  an  architectural  one,  like  i^^eclot  yina-h,  (be  steadfast,)  in 
1  Cor.  XV.  58."— Ed. 

2  "  Our  version  does  not  express  intelligibly  the  sense  of  £«'■«?  '■'  m  s'*^ 
Jcr/fTrtyo-ars,  by  rendering  it  so  Wi&vaWy— unless  ye  have  believed  in  vain. 
To  believe  in  vain,  according  to  the  use  of  ancient  languages,  is  to  believe 
luithoutjust  reason  and  authority,  giving  credit  to  idle  reports  as  true  and 
authentic.     Thus  Plutarch,  speaking  of  some  story  which  passed  current, 


CHAP.  XV.  o.       FIRST  EPISTLE  TO  THE  CORINTHIANS.  9 

expressions  are  very  cutting.  In  the  first,  he  reproves  their 
carelessness  or  fickleness,  because  such  a  sudden  fall  was  an 
evidence  that  they  had  never  understood  what  had  been 
delivered  to  them,  or  that  their  knowledge  of  it  had  been 
loose  and  floating,  inasmuch  as  it  had  so  quickly  vanished. 
By  the  second,  he  warns  them  that  they  had  needlessly  and 
uselessly  professed  allegiance  to  Christ,  if  they  did  not  hold 
fast  this  main  doctrine.^ 

3.  For  I  delivered  to  you  first  of  all.  He  now  confirms 
what  he  had  previously  stated,  by  explaining  that  the  re- 
surrection had  been  preached  by  him,  and  that  too  as  a 
fundamental  doctrine  of  the  gospel.  First  of  all,  says  he, 
as  it  is  wont  to  be  with  a  foundation  in  the  erecting  of  a 
house.  At  the  same  time  he  adds  to  the  authority  of  his 
preaching,  when  he  subjoins,  that  he  delivered  nothing  but 
what  he  had  received,  for  he  does  not  simply  mean  that  he 
related  what  he  had  from  the  report  of  others,  but  that  it 
was  what  had  been  enjoined  upon  him  by  the  Lord.^  For 
the  word^  must  be  explained  in  accordance  with  the  con- 
nection of  the  passage.  Now  it  is  the  duty  of  an  apostle  to 
bring  forward  nothing  but  what  he  has  received  from  the 
Lord,  so  as  from  hand  to  hand"*  (as  they  say)  to  administer 
to  the  Church  the  pure  word  of  God. 

That  Christ  died,  &c.  See  now  more  clearly  whence  he 
received  it,  for  he  quotes  the  Scriptures  in  proof  In  the 
first  place,  he  makes  mention  of  the  death  of  Christ,  nay  also 
of  his  burial,  that  we  may  infer,  that,  as  he  was  like  us  in 

SaVS,    rovTo  'hf^us  iiToy.iv  \v  ri  ruv  itx.>i   -ri-TiffrsvfAivav — "this  I  said  waS   One   of 

those  tales  which  are  believed  without  any  good  authority."  (Sympos. 
lib.  i.  qusest.  6.)  The  Latins  used  credere  frustra — to  believe  in  vain,  or 
tenier-e — {rashly.')  ....  Kypke  ....  takes  notice  that  ikto;  u  f^h,  for  except 
or  unless,  which  has  long  been  a  suspected  phrase,  is  used  more  than  ten 
times  by  Lucian.  It  is  also  used  by  Plutarch  in  the  Life  of  Demosthene.s, 
vol.  iv.  p.  416,  1.  9." — Alexander's  Pa/raphrase  on  1  Cor.  xv.  (London. 
1766,)  pp.  63,  Q^.—Ed. 
^  "  Ce  principal  poinct  de  la  foy  :" — "  This  main  article  of  faith." 
2  "  Que  le  Seigneur  mesrae  luy  auoit  enseignee  et  coramandee ;" — 
"  What  the  Lord  himself  had  taught  and  commanded  him." 

*  "Le  mot  de  receuoir ;" — "  The  word  receive." 

*  The  Reader  will  find  our" Author  making  use  of  the  same  proverbial 
expression  when  commenting  'on  1  Cor.  iv.  1,  and  xi.  23.  See  vol.  i.  pp. 
150,  373.— Ed. 


10  COMMENTARY  ON  THE  CHAP.  XV.  5. 

these  tilings,  he  is  so  also  in  his  resurrection.  He  has, 
therefore,  died  with  us  that  we  may  rise  with  him.  In  his 
burial,  too,  the  reality  of  the  death  in  which  he  has  taken 
part  with  us,  is  made  more  clearly  apparent.  Now  there 
are  many  passages  of  Scripture  in  which  Christ's  death  and 
resurrection  are  predicted,  but  nowhere  more  plainly^  than 
in  Isaiah  liii.,  in  Daniel  ix.  26,  and  in  Psalm  xxii. 

For  our  sins.  That  is,  that  by  taking  our  curse  upon  him 
he  might  redeem  us  from  it.  For  what  else  was  Christ's 
death,  but  a  sacrifice  for  expiating  our  sins — what  but  a 
satisfactory  penalty,  by  which  we  might  be  reconciled  to 
God — what  but  the  condemnation  of  one,  for  the  purpose  of 
obtaining  forgiveness  for  us  ?  He  speaks  also  in  the  same 
manner  in  Rom.  iv.  25,  but  in  that  passage,  on  the  other 
hand,  he  ascribes  it  also  to  the  resurrection  as  its  effect — 
that  it  confers  righteousness  upon  us  ;  for  as  sin  was  done 
away  through  the  death  of  Christ,  so  righteousness  is  pro- 
cured through  his  resurrection.  This  distinction  must  be 
carefully  observed,  that  we  may  know  what  we  must  look  for 
from  the  death  of  Christ,  and  what  from  his  resurrection. 
When,  however,  the  Scripture  in  other  places  makes  mention 
only  of  his  death,  let  us  understand  that  in  those  cases  his 
resurrection  is  included  in  his  death,  but  when  they  are  men- 
tioned separately,  the  commencement  of  our  salvation  is  (as 
we  see)  in  the  one,  and  the  consummation  of  it  in  the  other. 

5.  That  he  was  seen  by  Cephas.  He  now  brings  forward 
eye  witnesses,  (avroirra^;,)  as  they  are  called  by  Luke,  (i.  2,) 
who  saw  the  accomplishment  of  what  the  Scriptures  had 
foretold  would  take  place.  He  does  not,  however,  adduce 
them  all,  for  he  makes  no  mention  of  women.  When,  there- 
fore, he  says  that  he  appeared  first  to  Peter,  you  are  to 
understand  by  this  that  he  is  put  before  all  the  men,  so 
that  there  is  nothing  inconsistent  with  this  in  the  statement 
of  Mark  (xvi.  9)  that  he  appeared  to  Mary. 

But  how  is  it  that  he  says,  that  he  appeared  to  the  twelve, 
when,  after  the  death  of  Judas,  there  were  only  eleven  re- 

^  "  n  n'y  en  a  point  de  plus  expres,  et  ou  il  en  soit  traitte  plus  aperte- 
ment ;" — "  There  are  none  of  them  that  are  more  explicit,  or  where  it  is 
treated  of  more  plainly  " 


CHAP.  XV.  5.       FIRST  EPISTLE  TO  THE  CORINTHIANS.  11 

maining  ?  Clirysostom  is  of  opinion  that  this  took  place 
after  Matthias  had  been  chosen  in  his  room.  Others  have 
chosen  rather  to  correct  the  expression,  looking  upon  it  as  a 
mistake.^  But  as  we  know,  that  there  were  twelve  in  num- 
ber that  were  set  apart  by  Christ's  appointment,  though  one 
of  them  had  been  expunged  from  the  roll,  there  is  no  ab- 
surdity in  supposing  that  the  name  was  retained.  On  this 
principle,  there  was  a  body  of  men  at  Rome  that  were  called 
Centumviri,^  wdiile  they  were  in  number  102.^  By  the  twelve, 
therefore,  you  are  simply  to  understand  the  chosen  Apostles. 

It  does  not  quite  appear  when  it  was  that  this  appearing 
to  more  than  five  hundred  took  place.  Only  it  is  possible 
that  this  large  multitude  assembled  at  Jerusalem,  when  he 
manifested  himself  to  them.  For  Luke  (xxiv.  33)  makes 
mention  in  a  general  way  of  the  disciples  who  had  assembled 
with  the  eleven  ;  but  how  many  there  were  he  does  not  say. 
Clirysostom  refers  it  to  the  ascension,  and  explains  the  word 
eirdvw  to  mean,  from  on  high}  Unquestionably,  as  to  what 
he  says  in  reference  to  his  having  appeared  to  James  apart, 
this  may  have  been  subsequently  to  the  ascension. 

By  all  the  Apostles  I  understand  not  merely  the  twelve, 

J  Granville  Penn  supposes  that  the  common  reading  ura  toT;  lulina — 
then  to  the  twelve,  is  a  corruption  for  utx  to??  ^s  ^sxa — a^id  then  to  the 
ten,  understanding  the  Apostle  as  meaning,  that  Christ  appeared  first  to 
Cephas,  and  then  to  the  other  ten.  Dr.  Adam  Clarke,  after  stating  that 
"  instead  of  ludiy.a,,  twelve,  'ivhiKo.,  eleven,  is  the  reading  of  D*  E  F  G, 
Syriac  in  the  margin,  some  of  the  Slavonic,  Armenian,  Vulgate,  Itala, 
and  several  of  the  Fathers,"  and  that  "  this  reading  is  supported  by  Mark 
xvi.  14,"  remarks  :  "  Perhaps  the  term  twelve  is  used  here  merely  to  point 
out  the  society  of  the  Apostles,  who,  though  at  this  time  they  were  only 
eleven,  were  still  called  the  twelve,  because  this  was  their  origiiial  number, 
and.  a  number  Avhich  was  afterwards  ^??ecZ  up."  "  The  twelve  was  a  name, 
not  of  number,  but  of  office." — M^ Knight. — Ed. 

2  C'est  a  dire,  les  Cents ;" — "  That  is  to  say,  the  Hundred." 

^  The  reader  will  find  the  same  term  referred  to  by  Calvin  when  com- 
menting on  1  Cor.  X.  8.  (See  Calvin  on  the  Corinthians,  vol.  i.  p.  324, 
n.  3.)— Ed. 

^  "  This  peculiar  use  of  iTavu  for  TkiTov,  (which  seems  to  have  been  po- 
pular or  provincial,  not  being  found  in  the  Classical  writers,)  occurs  also  in 
Mark  xiv.  5,  but  with  a  genitive.  Perhaps,  however,  it  has  properly  no 
regimen,  but  is  used  parenthetically,  like  the  Latin  plus  trecentos,  300  and 
more." — Bloomjield.  The  word  iTavu  is  used  in  a  similar  way  in  the  Sep- 
tuagint.  Thus  in  Exodus  xxx.  14,  arro  tiKoa-enrov;  xon  Wavu — -from  twenty 
years  old  and  above,  and  in  Lev.  xxvii.  7,  a.To  i^^/covrx  Wuv  x,a,t  Wkvu — 
from  sixty  years  old  and  above. — Ed. 


12  COMMENTARY  ON  THE  CHAP.  XV.  8. 

but  also  those  disciples  to  whom  Christ  had  assigned  the 
office  of  preaching  the  gospel^  In  proportion  as  our  Lord 
was  desirous  that  there  should  be  many  witnesses  of  his 
resurrection,  and  that  it  should  be  frequently  testified  of, 
let  us  know  that  it  should  be  so  much  the  more  surely  be- 
lieved among  us.  (Luke  i.  L)  Farther,  inasmuch  as  the 
Apostle  proves  the  resurrection  of  Christ  from  the  fact  that 
he  appeared  to  many,  he  intimates  by  this,  that  it  was  not 
figurative  but  true  and  natural,  for  the  eyes  of  the  body  can- 
not be  witnesses  of  a  spiritual  resurrection. 

8.  Last  of  all  to  me,  as  to  one  horn  prematurely.  He  now 
introduces  himself  along  with  the  others,  for  Christ  had 
manifested  himself  to  him  as  alive,  and  invested  with  glory.^ 
As  it  was  no  deceptive  vision,  it  was  calculated  to  be  of  use^ 
for  establishing  a  belief  in  the  resurrection,  as  he  also  makes 
use  of  this  argument  in  Acts  xxvi.  8.  But  as  it  was  of  no 
small  importance  that  his  authority  should  haA^e  the  greatest 
weight  and  influence  among  the  Corinthians,  he  introduces, 
by  the  way,  a  commendation  of  himself  personally,  but  at 
the  same  time  qualified  in  such  a  manner  that,  w^hile  he 
claims  much  for  himself,  he  is  at  the  same  time  exceedingly 
modest.  Lest  any  one,  therefore,  should  meet  him  witli  the 
objection :  "  Who  art  thou  that  we  should  give  credit  to 
thee?"  he,  of  his  own  accord,  confesses  his  unworthiness, 
and,  in  the  first  place,  indeed  he  compares  himself  to  one 
that  is  horn  prematurely,  and  that,  in  my  opinion,  with  re- 
ference to  his  sudden  conversion.  For  as  infants  do  not 
come  forth  from  the  womb,  until  they  have  been  there  formed 
and  matured  during  a  regular  course  of  time,  so  the  Lord 
observed  a  regular  period  of  time  in  creating,  nourishing, 
and  forming  his  Apostles.  Paul,  on  the  other  hand,  had 
been  cast  forth  from  the  womb  when  he  had  scarcely  received 
the  vital  spark.^     There  are  some  that  understand  the  term 

^  Calvin's  vieAv  accords  with  that  of  Chrysostom,  who  says,  ri^av  yk^  xa) 
eiwoi  k-^'offroXoi,  us  ot  t(ihiu.^Kevra — «  for  there  werc  also  other  Apostles,  such 
as  the  seventy." — Ed. 

*  "  En  sa  vie  et  gloire  immortelle ;" — "  In  his  life  and  immortal  glory." 
^  "  EUe  estoit  suffisante  et  receuable ;"— "  It  was  sufficient  and  admis- 
sible." 

*  In  accordance  with  the  view  taken  by  Calvin,  Bloomfield  considers 


CHAP.  XV.  9.       FIRST  EPISTLE  TO  THE  CORINTHIANS.  ]  o 

rendered  abortive  as  employed  to  mean  posthumous  /  but  the 
former  term  is  much  more  suitable,  inasmuch  as  he  was  in 
one  moment  begotten,  and  born,  and  a  man  of  full  age.  Now 
this  premature  birth  renders  the  grace  of  God  more  illustri- 
ous in  Paul  than  if  he  had  by  little  and  little,  and  by  suc- 
cessive steps,  grown  up  to  maturity  in  Christ. 

9.  Fo7^  I  am  the  least  It  is  not  certain  whether  his  ene- 
mies threw  out  this  for  the  purpose  of  detracting  from  his 
credit,  or  whether  it  was  entirely  of  his  own  accord,  that  he 
made  the  acknowledgment.  For  my  part,  while  I  have  no 
doubt  that  he  was  at  all  times  voluntarily,  and  even  cheer- 
fully, disposed  to  abase  himself,  that  he  might  magnify  the 
grace  of  God,  yet  I  suspect  that  in  this  instance  he  wished 
to  obviate  calumnies.  For  that  there  were  some  at  Corinth 
that  made  it  their  aim  to  detract  from  his  dignity  by  mali- 
cious slander,  may  be  inferred  not  only  from  many  foregoing- 
passages,  but  also  from  his  adding  a  little  afterwards  a  com- 
parison, which  he  would  assuredly  never  have  touched  upon 
if  he  had  not  been  constrained  to  it  by  the  wickedness  of 
some.  "  Detract  from  me  as  much  as  you  please — I  shall 
suffer  myself  to  be  cast  down  below  the  ground — I  shall 


the  original  term  'ix,r^uf/.a,  to  mean,  a  child  born  before  the  due  time,  (in 
Avhich  sense  the  terra  abortivus,  is  employed  by  Horace,  Sat.  i.  3.  46,)  the 
Apostle  "  calling  himself  so  as  being  an  Apostle  not  formed  and  matured 
by  previous  preparation  and  instruction."  Penn,  after  quoting  the  defini- 
tion given  by  Eustathius  of  the  term  iKr^uf/.a — ro  f/.n-ru  nrvruf^ivov — an  un- 
formed foetus,  remarks :  "  To  all  the  other  Apostles  our  Lord  appeared 
after  his  resurrection,  when  they  had  attained  their  adult  form  in  his 
ministry ;  but  to  St.  Paul  he  appeared  at  the  first  moment  of  his  spiritual 
conception,  and  before  he  was  formed  or  moidded."  The  same  view,  in 
substance,  is  given  by  M'Knight.  "  Although  he"  (Paid)  "  calls  himself 
an  abortive  Apostle,  it  was  not  on  account  of  his  being  sensible  of  any 
imperfection  in  his  commission,  or  of  any  weakness  in  his  qualifications  as 
an  Apostle ;  for  he  affirms,  2  Cor.  xi.  5,  that  he  was  in  nothing  behind  the 
very  greatest  of  the  Apostles ;  but  he  called  himself  an  abortive  Apostle, 
because,  as  he  tells  us  (verse  9,)  he  hdiA  persecuted  the  Church  of  God,  and 
because  he  was  made  an  Apostle  without  that  previous  course  of  instruc- 
tion and  preparation,  which  the  other  Apostles  enjoyed  who  had  attended 
Jesus  Clirist  during  his  ministry  on  earth ;  so  that,  in  the  proper  sense  of 
the  word,  he  was  ixr^ufict — one  bom  before  he  was  brought  to  maturity. 
That  want,  however,  was  abundantly  supplied  by  the  many  revelations 
which  his  master  gave  him  after  he  made  him  an  Apostle." — Ed. 

^  "  C'est  a  dire  qui  est  nay  apres  la  mort  de  son  pere  ;" — "  That  is  to 
say,  one  that  is  born  after  the  death  of  his  father," 


14  COMMENTARY  ON  THE  CHAP.  XV.  10. 

suffer  myself  to  be  of  no  account  whatever/  that  the  good- 
ness of  God  towards  me  may  shine  forth  the  more.  Let  me, 
therefore,  be  reckoned  the  least  of  the  Apostles  :  nay  more, 
I  acknowledge  myself  to  be  unworthy  of  this  distinction. 
For  by  what  merits  could  I  have  attained  to  that  honour  ? 
When  /  persecuted  the  Church  of  God,  what  did  I  merit  ? 
But  there  is  no  reason  why  you  should  judge  of  me  accord- 
ing to  my  own  worth,^  for  the  Lord  did  not  look  to  what  I 
was,  but  made  me  by  his  grace  quite  another  man.''  The 
sum  is  this,  that  Paul  does  not  refuse  to  be  the  most  worth- 
less of  all,  and  next  to  nothing,  provided  this  contempt  does 
not  impede  him  in  any  degree  in  his  ministry,  and  does  not 
at  all  detract  from  his  doctrine.  He  is  contented  that,  as  to 
himself,  he  shall  be  reckoned  unworthy  of  any  honour,  pro- 
vided only  he  commends  his  apostleship  in  respect  of  the 
grace  conferred  upon  him.  And  assuredly  God  had  not 
adorned  him  with  such  distinguished  endowments  in  order 
that  his  grace  might  lie  buried  or  neglected,  but  he  had  de- 
signed thereby  to  render  his  apostleship  illustrious  and  dis- 
tinguished. 

10.  And  his  grace  was  not  vain.  Those  that  set  free-will 
in  opposition  to  the  grace  of  God,  that  whatever  good  we 
do  may  not  be  ascribed  wholly  to  Him,  wrest  these  words 
to  suit  their  own  interpretation — as  if  Paul  boasted,  that  he 
had  by  his  own  industry  taken  care  that  God's  grace  toward 
him  had  not  been  misdirected.  Hence  they  infer,  that  God, 
indeed,  offers  his  grace,  but  that  the  right  use  of  it  is  in  man's 
own  power,  and  that  it  is  in  his  own  power  to  prevent  its 
being  ineffectual.  I  maintain,  however,  that  these  words  of 
Paul  give  no  support  to  their  error,  for  he  does  not  here 
claim  anything  as  his  own,  as  if  he  had  himself,  indepen- 
dently of  God,  done  anything  praiseworthy.  What  then  ? 
That  he  might  not  seem  to  glory  to  no  purpose  in  mere 
words,  while  devoid  of  reality,  he  says,  that  he  affirms  nothing 
that  is  not  openly  apparent.  Farther,  even  admitting  that 
these  words  intimate,  that  Paul  did  not  abuse  the  grace  of 

1  "  Estre  estime  moins  que  rien ;" — "  To  be  esteemed  less  than  nothing." 

2  «  Par  nia  petite  et  basse  condition :" — "  By  mv  little  and  low  con- 
dition." 


CHAP.  XV.  1 0.       FIRST  EPISTLE  TO  THE  CORINTHIANS.  1  5 

God,  and  did  not  render  it  ineffectual  by  his  negligence,  I 
maintain,  nevertheless,  that  there  is  no  reason  on  that  ac- 
count, why  we  should  divide  between  him  and  God  the 
praise,  that  ought  to  be  ascribed  wholly  to  God,  inasmuch 
as  he  confers  upon  us  not  merely  the  power  of  doing  well, 
but  also  the  inclination  and  the  accomplishment. 

But  more  abundantly.  Some  refer  this  to  vain-glorious 
boasters,^  who,  by  detracting  from  Paul,  endeavoured  to  set 
off  themselves  and  their  goods  to  advantage,  as,  in  their  opi- 
nion at  least,  it  is  not  likely  that  he  wished  to  enter  upon  a 
contest  with  the  Apostles.  When  he  compares  himself, 
however,  with  the  Apostles,  he  does  so  merely  for  the  sake 
of  those  wicked  persons,  who  were  accustomed  to  bring  them 
forward  for  the  purpose  of  detracting  from  his  reputation, 
as  we  see  in  the  Epistle  to  the  Galatians.  (i.  11.)  Hence 
the  probability  is,  that  it  is  of  the  Apostles  that  he  speaks, 
when  he  represents  his  own  labours  as  superior  to  theirs, 
and  it  is  quite  true,  that  he  was  superior  to  others,  not 
merely  in  respect  of  his  enduring  many  hardships,  encoun- 
tering many  dangers,  abstaining  from  things  lawful,  and 
perseveringly  despising  all  perils;  (2  Cor.  xi.  26;)  but  also 
because  the  Lord  gave  to  his  labours  a  much  larger  measure 
of  success.^  For  I  take  labour  here  to  mean  the  fruit  of  his 
labour  that  appeared. 

Not  I,  hut  the  grace.  The  old  translator,  by  leaving  out 
the  article,  has  given  occasion  of  mistake  to  those  that 
are  not  acquainted  with  the  Greek  language,  for  in  conse- 
quence of  his  having  rendered  the  words  thus — not  /,  hut 
the  grace  of  God  with  me^  they  thought  that  only  the  half 
of  the  praise  is  ascribed  to  God,  and  that  the  other  half  is 
reserved  for  man.  They,  accordingly,  understand  the  mean- 
ing to  be  that  Paul  laboured  not  alone,  inasmuch  as  he  could 


1  "  Thrasones."     See  Calvin  on  the  Corinthians,  vol.  i.  p.  98,  n.  l.\ 

2  "  Dieu  donnoit  plus  heureuse  issue  a  ses  labeurs,  et  les  faisoit  prou- 
fiter  phis  amplement ;"— "  God  gave  to  his  labours  a  more  prosperous 
issue,  and  made  them  much  more  successful." 

^  In  the  Alexandrine  MS,  the  reading  is:  oIk  iyu  h,  uxx'  v  XH'^  '^'>'^ 
Siov  ffhv  Ifiot.  But  not  I,  but  the  grace  of  God  with  me. — Corresponding  to 
this  is  the  rendering  of  Wiclif,  (1380,)— ^?<^  not  I,  but  the  grace  of  God 
with  mr. — Ed. 


16  COMMENTARY  ON  THE  CHAP.  XV.  10- 

do  nothing  without  co-operating  grace/  but  at  the  same 
time  it  was  under  the  influence  of  his  own  free-will,  and  by 
means  of  his  own  strength.  His  words,  however,  have  quite 
a  different  meaning,  for  what  he  had  said  was  his  own,  he 
afterwards,  correcting  himself,  ascribes  wholly  to  the  grace 
of  God — luholly,  I  say,  not  in  part,  for  whatever  he  might 
have  seemed  to  do,  was  wholly,  he  declares,  the  work  of 
grace.  A  remarkable  passage  certainly,  both  for  laying  low 
the  pride  of  man,  and  for  magnifying  the  operation  of  Di- 
vine grace  in  us.  For  Paul,  as  though  he  had  improperly 
made  himself  the  author  of  anything  good,  corrects  what  he 
had  said,  and  declares  the  grace  of  God  to  have  been  the 
efficient  cause  of  the  whole.  Let  us  not  think  that  there  is 
here  a  mere  pretence  of  humility.^  It  is  in  good  earnest 
that  he  speaks  thus,  and  from  knowing  that  it  is  so  in  truth. 
Let  us  learn,  therefore,  that  we  have  nothing  that  is  good, 
but  what  the  Lord  has  graciously  given  us,  that  we  do  no- 
thing good  but  what  he  worketh  in  us,  (Phil.  ii.  13) — not 
that  we  do  nothing  ourselves,  but  that  we  do  nothing  with- 
out being  influenced — that  is,  under  the  guidance  and  im- 
pulse of  the  Holy  Spirit. 

11.  Therefore  whether  i"<  u-ere  I  or        11.  Sive  ego  igitur,  sive  illi,  ita 
they,  so  we  preach,  and  so  ye  be-    praedicamus,  et  ita  credidistis. 
lieved. 

12.  Now,  if  Christ  be  preached  that        12.  Si  autem  Christus  pr«edica- 

^  See  Institutes,  vol.  i.  pp.  307,  354. 

2  Heideggerus  seems  to  have  had  Calvin's  exposition  here  in  his  view 
in  the  following  observations  on  the  expression  made  use  of  by  the  Apostle: 
"  Non  Gratia  Dei  mecum,  uti  vetus  Itala  vertit,  quasi  effectus  inter  Gra- 
tiam  Dei,  et  Pauli  arbitrium  distribueretur ;  nihil  enim  habuit  ipse,  quod 
non  acceperit ;  sed  ^  <rvv  liu,oi  quce  mecum,  ut  totum  et  in  sohdum  omne 
gratise  soli  acceptum  feratur.  Neque  ita  loquitur  solius  humilitatis  et 
modestise  expHcandse  ergo,  quanquam  et  banc  testari  voluit ;  sed  quia  po- 
tens  ilia  gratia  demonstratio  et  testimonium  irrefragabile  erat  resurrec- 
tionis  Domini." — "  Not  the  grace  of  God  with  me,  as  the  old  Italic  ver- 
sion renders  it,  as  though  the  effect  were  divided  between  God's  grace  and 
Paul's  free-will ;  for  he  has  nothing  that  he  has  not  received,  but  h  <rhy 
If^oi,  which  with  me,  that  every  thing  may  be  wholly  and  entirely  ascribed 
to  grace  alone.  Nor  does  he  speak  thus,  merely  for  the  purpose  of  show- 
ing humility  and  modesty,  though  he  had  it  also  in  view  to  testify  this,  but 
because  that  grace  was  a  powerful  demonstration  and  irrefragable  testi- 
mony of  our  Lord's  resurrection." — Heideggeri  Labores  Exegetici  in  Cor. 
(Tiguri.  1700)  p.l54.— ^cZ. 


CHAP.  XV.  12.    FIRST  EPISTLE  TO  THE  CORINTHIANS.  l7 

he  rose  from  the  dead,  how  say  some  tur  excitatus  a  mortuis,  quomodo 
among  you  that  there  is  no  resurrec-  dicimt  qiiidam,  mortiiorum  resurrec- 
tion of  the  dead  ?  tionem  non  esse  ? 

13.  But  if  there  be  no  resurrection  13.  Si  autem  mortuorum  resur- 
of  the  dead,  then  is  Christ  not  risen:  rectio  non  est,  neque  Christus  re- 

surrexit. 

14.  And  if  Christ  be  not  risen,  14.  Quodsi  Christus  non  resur- 
then  is  our  preaching  vain,  and  yoiu-  rexit,  inanis  igitur  est  prsedicatio 
faith  is  also  vain.  nostra,  inanis  et  tides  vestra. 

15.  Yea,  and  we  are  found  false  15.  Invenimiu-  etiam  ftilsi  testes 
witnesses  of  God ;  because  we  have  Dei,  quia  testati  sumus  a  Deo,  quod 
testified  of  God  that  he  raised  up  suscitaverit  Christum ;  quem  non 
Christ :  whom  he  raised  not  up,  if  so  suscitavit,  siquidem  mortui  non  re- 
be  that  the  dead  rise  not.  surgunt. 

16.  For  if  the  dead  rise  not,  then  16.  Si  enim  mortui  non  resurgunt, 
is  not  Clirist  raised :  neque  Christus  resurrexit. 

17.  And  if  Christ  be  not  raised,  17.  Si  autem  Christus  non  resiu-- 
your  faith  is  vain ;  ye  are  yet  m  your  rexit,  vana  est  fides  vestra :  adhuc 
sins.  estis  in  peccatis  vestris. 

18.  Then  they  also  wliich  are  fal-  18.  Ergo  et  qui  obdormierunt  in 
len  asleep  in  Christ  are  perished.  Christo  perierunt. 

19.  If  in  this  life  only  we  have  hope  1 9 .  Quodsi  in  hac  \dta  solum  spe- 
in  Christ,  we  are  of  all  men  most  ramus  in  Christo,  miserrimi  sumus 
miserable.  omnium  hominum. 

11.  Whether'  I  or  they.  Having  compared  himself  with 
the  other  Apostles,  he  now  associates  himself  with  them, 
and  them  with  him,  in  agreement  as  to  their  preaching. 
"  I  do  not  now^  speak  of  myself,  hut  we  have  all  taught  so 
with  one  mouth,  and  still  continue  to  teach  so/'  For  the 
verb  KTjpvacrofiev  {toe  preach)  is  in  the  present  tense — inti- 
mating a  continued  act,  or  perseverance  in  teaching.^  "  If, 
then,  it  is  otherwise,  our  apostleship  is  void :  nay  more — so 
ye  believed :  your  religion,  therefore,  goes  for  nothing.'' 

12.  But  of  Christ  He  now  begins  to  prove  the  resurrec- 
tion of  all  of  us  from  that  of  Christ.  For  a  mutual  and  re- 
ciprocal inference  holds  good  on  the  one  side  and  on  the 
other,  both  affirmatively  and  negatively — from  Christ  to  us 
in  this  w^ay :  If  Christ  is  risen,  then  lue  will  rise — If  Christ 
is  not  risen,  then  we  ivill  not  rise — from  us  to  Christ  on  the 
other  hand :  If  lue  rise,  then  Christ  is  risen — If  we  do  not 
rise,  then  neither  is  Christ  risen.  The  ground-work  of  the 
argument  to  be  di-awn  from  Christ  to  us  in  the  former  in- 
ference is  this:  "  Christ  did  not  die,  or  rise  again  for  himself, 

^  "  Perseuerance  a  enseigner  ceste  raesme  chose :" — "  Perseverance  in 
teaching  this  same  thing." 

VOL.  II.  B 


18  COMMENTARY  ON  THE  CHAP.  XV.  14. 

but  for  US  :  hence  his  resurrection  is  the  foundation^  of  ours, 
and  what  was  accomplished  in  him,  must  be  fulfilled  in  us 
also."  In  the  negative  form,  on  the  other  hand,  it  is  thus : 
"  Otherwise  he  would  have  risen  again  needlessly  and  to  no 
purpose,  because  the  fruit  of  it  is  to  be  sought,  not  in  his 
own  person,  but  in  his  members.'' 

Observe  the  ground-work,  on  the  other  hand,  of  the  former 
inference  to  be  deduced  from  us  to  him  ;  for  the  resurrection 
is  not  from  nature,  and  comes  from  no  other  quarter  than 
from  Christ  alone.  For  in  Adam  we  die,  and  we  recover  life 
only  in  Christ ;  hence  it  follows  that  his  resurrection  is  the 
foundation  of  ours,  so  that  if  that  is  taken  away,  it  cannot 
stand.^  The  ground- work  of  the  negative  inference  has  been 
already  stated  ;  for  as  he  could  not  have  risen  again  but  on 
our  account,  his  resurrection  would  be  null  and  void,^  if  it 
were  of  no  advantage  to  us. 

14.  Then  is  our  preaching  vain — not  simply  as  having 
some  mixture  of  falsehood,  but  as  being  altogether  an  empty 
fallacy.  For  what  remains  if  Christ  has  been  swallowed  up 
by  death — if  he  has  become  extinct — if  he  has  been  over- 
whelmed by  the  curse  of  sin — if,  in  fine,  he  has  been  over- 
come by  Satan  ?  In  short,  if  that  fundamental  article  is 
subverted,  all  that  remains  will  be  of  no  moment.  For  the 
same  reason  he  adds,  that  their  faith  will  he  vain,  for  what 
solidity  of  faith  will  there  be,  where  no  hope  of  life  is  to  be 
seen  ?    But  in  the  death  of  Christ,  considered  in  itself,'*  there 

1  "  La  substance  et  le  fondement  de  la  nostre;"— "  The  substance  and 
foundation  of  ours." 

2  "  Si  ce  fondement  est  oste,  nostre  resurrection  ne  pourra  consister ;" 
— "  If  this  foundation  is  taken  away,  our  resurrection  cannot  possibly 
stand." 

3  Billroth,  when  quoting  the  above  statement  of  Calvin,  remarks,  that 
"  Calvin  seems  to  have  deceived  himself  with  the  double  meaning  of  the 
words  which  he  uses — '  nulla  ejus  resurrectio  foret ;' — these  may  mean 
either  *  ejus  resurrectio  non  est,'  or  '  ejus  resurrectio  non  est  vera  resurrec- 
tio,' his  resurrection  is  no  real  resurrection,  and  indeed  only  the  latter  suits 
his  view  of  Paul's  argument."  It  is  justly  observed,  however,  by  Dr. 
Alexander,  in  his  translation  of  Billroth,  that  Calvin  may  be  considered 
to  have  "used  the  word  nulla  here  in  the  sense  of  our  null,  void,  useless," 
his  assertion  being  to  this  effect — that  "  if  we  rise  not,  then  Christ's  resur- 
rection becomes  null."     See  Biblical  Cabinet,  vol.  xxiii.  p.  86. — Ed. 

*  "  C'est  a  dire,  sans  la  resurrection ;" — "  That  is  to  say,  apart  from  his 
resurrection." 


CHAP.  XV.  15.    FIRST  EPISTLE  TO  THE  CORINTHIANS.  19 

is  seen  nothing  but  ground  of  despair,  for  he  cannot  be  the 
author  of  salvation  to  others,  who  has  been  altogether  van- 
quished by  death.  Let  us  therefore  bear  in  mind,  that  the 
entire  gospel  consists  mainly  in  the  death  and  resurrection 
of  Christ,  so  that  we  must  direct  our  chief  attention  to  this, 
if  we  would  desire,  in  a  right  and  orderly  manner,  to  make 
progress  in  the  gospel — nay  more,  if  we  would  not  remain 
barren  and  unfruitful.     (2  Peter  i.  8.) 

15.  We  are  also  found  to  be  false  witnesses.  The  other 
disadvantages,  it  is  true,  which  he  has  just  now  recounted, 
were  more  serious,  as  regards  us — that  faith  was  made  vain 
— that  the  whole  doctrine  of  the  gospel  was  useless  and 
worthless,  and  that  we  were  bereft  of  all  hope  of  salva- 
tion. Yet  this  also  was  no  trivial  absurdity — that  the 
Apostles,  who  were  ordained  by  God  to  be  the  heralds  of 
his  eternal  truth,  were  detected  as  persons  who  had  deceived 
the  world  with  falsehoods  ;  for  this  tends  to  God's  highest 
dishonour. 

The  expression,  false  witnesses  of  God,  we  may  understand 
in  two  ways — either  that  by  lying  they  used  the  name  of 
God  under  a  false  pretext,  or  that  they  were  detected  as 
liars,  in  testifying  what  they  had  received  from  God.  The 
second  of  these  I  rather  prefer,  because  it  involves  a  crime 
that  is  much  more  heinous,  and  he  had  spoken  previously  as 
to  men.^  Now,  therefore,  he  teaches  that,  if  the  resurrec- 
tion of  Christ  is  denied,  God  is  made  guilty  of  falsehood  in 
the  witnesses  that  have  been  brought  forward  and  hired  by 
him.^  The  reason,  too,  that  is  added,  coiTesponds  well — 
because  they  had  declared  what  was  false,  not  as  from  them- 
selves, but  from  God. 

I  am  at  the  same  time  well  aware  that  there  are  some  that 
give  another  rendering  to  the  particle  Kara.  The  old  inter- 
preter renders  it  against;^  Erasmus,  on  the  other  hand — con- 

^  "  Et  aussi  il  auoit  desia  parle  du  deshonneur  qui  en  reuindroit  aux 
hommes,  c'est  a  dire  aux  Apostres  et  autres  prescheurs ;" — '•'  And  besides, 
he  had  spoken  previously  of  the  dishonour  that  resulted  from  it  to  men — 
that  is  to  say,  to  the  Apostles  and  other  preachers." 

*  "  Comme  subornez ;" — "  As  it  were  hired." 

'  In  accordance  with  this  "Wichf  (1380)  renders  the  words  thus — "We 
haw  seide  witnessynge  agens  God." — Ed. 


20  COMMENTARY  ON  THE  CHAP.  XV.  18. 

cerning}  But,  as  it  lias  also  among  the  Grreeks  the  force  of 
airo,  {from^  this  signification  appeared  to  me  to  be  more  in 
accordance  with  the  Apostle's  design.  For  he  is  not  speaking 
here  of  the  reputation  of  men,  (as  I  have  already  stated,^)  but  he 
declares  that  God  will  be  exposed  to  the  charge  of  falsehood, 
inasmuch  as  what  they  publish  has  come  forth  from  him. 

17.  Ye  are  yet  in  your  sins.  For  although  Christ  by  his 
death  atoned  for  our  sins,  that  they  might  no  more  be  im- 
puted to  us  in  the  judgment  of  Grod,  and  has  crucified  our 
old  man,  that  its  lusts  might  no  longer  reign  in  us,  (Rom.  vi. 
6,  12 ;)  and,  in  fine,  has  by  death  destroyed  the  power  of 
death,  and  the  devil  himself,  (Heb.  ii.  14;)  yet  there  would 
have  been  none  of  all  these  things,  if  he  had  not,  by  rising 
again,  come  off  victorious.  Hence,  if  the  resurrection  is 
overthrown,  the  dominion  of  sin  is  set  up  anew. 

18.  Then  they  who  are  fallen  asleejx  Having  it  in  view  to 
prove,  that  if  the  resurrection  of  Christ  is  taken  away,  faith 
is  useless,  and  Christianity^  is  a  mere  deception,  he  had  said 
that  the  living  remain  in  their  sins  ;  but  as  there  is  a  clearer 
illustration  of  this  matter  to  be  seen  in  the  dead,  he  adduces 
them  as  an  exam2)le.  "  Of  what  advantage  were  it  to  the 
dead  that  they  once  were  Christians  ?  Hence  our  brethren 
who  are  now  dead,  did  to  no  purpose  live  in  the  faith  of 
Christ.''  But  if  it  is  granted  that  the  essence  of  the  soul  is 
immortal,  this  argument  appears,  at  first  sight,  conclusive ; 
for  it  will  very  readily  be  replied,  that  the  dead  have  not 
perished,  inasmuch  as  their  souls  live  in  a  state  of  separa- 
tion from  their  bodies.  Hence  some  fanatics  conclude  that 
there  is  no  life  in  the  period  intermediate  between  death 

^  RapheUiis  adduces  two  instances  of  xxra  being  employed  by  classical 
writers  in  the  senseof  concerning.  Tccvra  fAv  V/\  ku-tu,  -tolvtuv  Ui^truv  'ix^H-'^ 
xiyuv — "  And  these  are  things  that  we  may  affirm  concerning  all  the  Per- 
sians."— (Xen.  Cyrop.,  Book  i.  p.  6,  Une  33.)     'o  x.a.Ta.  tuv  tix,vuv  no.)  Wi<r- 

TUfAuv   Xiynv  tla^xf^iv  ravrov  xat  x-cctu.  tTh  cc^iTn;  (fia,Tiov  Itrriv "  What    WC  are 

accustomed  to  say  in  reference  to  the  arts  and  sciences,  may  also  be  said 
in  reference  to  virtue." — (Plutarch,  chap.  A .)  Bloomfield  suggests  that  the 
Apostle  probably  employed  x.a,Ta.  in  the  "  very  rare  "  sense  of  concerning, 
"as  wishing  to  include  the  sense — to  the  prejudice  of— which,  falsification 
would  occasion,  inasmuch  as  it  would  almost  imply  a  Avant  of  power  in 
God  to  raise  the  dead,  for  the  Gentile  philosophers  denied  it." — Ed. 

2  See  p.  ]9. 

^  •'  La  profession  de  Chrestiente ;" — "  The  profession  of  Christianity." 


CHAP.  XV.  19.    FIRST  EPISTLE  TO  THE  CORINTHIANS.  21 

and  the  resurrection  ;  but  this  frenzy  is  easily  refuted.^  For 
although  the  souls  of  the  dead  are  now  living,  and  enjoy 
quiet  repose,  yet  the  whole  of  their  felicity  and  consolation 
depends  exclusively  on  the  resurrection ;  because  it  is  Avell 
with  them  on  this  account,  and  no  other,  that  they  wait  for 
that  day,  on  which  they  shall  be  called  to  the  possession  of 
the  kingdom  of  God.  Hence  as  to  the  hope  of  the  dead,  all 
is  over,  unless  that  day  shall  sooner  or  later  arrive. 

19.  But  if  171  this  life.  Here  is  another  absurdity — that 
we  do  not  merely  by  believing  lose  our  time  and  pains,  in- 
asmuch as  the  fruit  of  it  perishes  at  our  death,  but  it  were 
better  for  us  not  to  believe ;  for  the  condition  of  unbelievers 
were  preferable,  and  more  to  be  desired.  To  believe  in  this 
life  means  here  to  limit  the  fruit  of  our  faith  to  this  life,  so 
that  our  faith  looks  no  farther,  and  does  not  extend  beyond 
the  confines  of  the  present  life.  This  statement  shows  more 
clearly  that  the  Corinthians  had  been  imposed  upon  by  some 
mistaken  fancy  of  a  figurative  resurrection,  such  as  Hymen- 
eus  and  Philetus,  as  though  the  last  fruit  of  our  faith  were 
set  before  us  in  this  life.  (2  Tim.  ii.  17,  18.)  For  as  the 
resurrection  is  the  completion  of  our  salvation,  and  as  to  all 
blessings  is,  as  it  were,  the  farthest  goal,^  the  man  who  says 
that  our  resurrection  is  already  past,  leaves  us  nothing 
better  to  hope  for  after  death.  However  this  may  be,  this 
passage  gives  at  all  events  no  countenance  to  the  frenzy  of 
those  who  imagine  that  the  soul  sleeps  as  well  as  the  body, 
until  the  day  of  the  resurrection.^     They  bring  forward,  it  is 

^  It  is  mentioned  by  Beza  in  his  life  of  Calvin,  that  before  leaving  France 
in  1534,  he  "  published  his  admirable  treatise,  entitled  Psjchopannychia, 
against  the  error  of  those  who,  reviving  a  doctrine  which  had  been  held  in 
the  earliest  ages,  taught  that  the  soul,  when  separated  from  the  body,  falls 
asleep.'"' — Calvin's  Tracts,  vol.  i.  p.  xxvi. — Ed. 

2  This  statement  as  to  the  resurrection  is  strikingly  in  contrast  with  the 
celebrated  sentiment  of  Horace.  (Epist.  i.  16, 79.)  "  Mors  est  ultima  hnea 
rerum ;" — "  Death  is  the  ultimate  limit  of  things."  Heathen  philosophers 
denied  the  possibiHty  of  a  resurrection.  Thus  Pliny,  Hist.  Nat.  L.  ii.  c. 
7,  says — "  Revocare  defunctos  ne  Deus  quidem  potest :" — "  To  call  back 
the  dead  is  what  God  himself  cannot  do." 

3  Parens,  in  commenting  on  this  passage,  adverts  in  the  foUowing  terms 
to  the  tenet  above  referred  to — "  Nequaquam  vero  hinc  sequitur,  quod 
Psychopannychitae  finxerunt :  animas  post  mortem  dormire,  aut  in  nihilum 
cum  corporibus  redigi.  Per  ire  enim  dicuntiu:  infideles  quoad  animas,  non 
physice,  quod  corruptae  intereant ;  sed  theologice,  quod  viventes  felicita- 


22  •  COMMENTARY  ON  THE  CHAP.  XV.  19. 

true,  this  objection — that  if  the  soul  continued  to  live  when 
separated  from  the  body,  Paul  would  not  have  said  that,  if 
the  resurrection  were  taken  away,  we  would  have  hope  only 
in  this  life,  inasmuch  as  there  would  still  be  some  felicity 
remaining  for  the  soul.  To  this,  however,  I  reply,  that 
Paul  did  not  dream  of  Elysian  fields,^  and  foolish  fables  of 
that  sort,  but  takes  it  for  granted,  that  the  entire  hope  of 
Christians  looks  forward  to  the  final  day  of  judgment — that 
pious  souls  do  even  at  this  day  rest  in  the  same  expectation, 
and  that,  consequently,  ^YQ  are  bereft  of  everything,  if  a 
confidence  of  this  nature  deceives  us. 

But  why  does  he  say  that  we  would  he  the  most  miserable 
of  all  men,  as  if  the  lot  of  the  Christian  were  worse  than 
that  of  the  wicked  ?  For  all  things,  says  Solomon,  happen 
alike  to  the  good  and  to  the  had.  (Eccles.  ix.  2.)  I  answer, 
that  all  men,  it  is  true,  whether  good  or  bad,  are  liable  to 
distresses  in  common,  and  they  feel  in  common  the  same 
.  inconveniences,  and  the  same  miseries ;  but  there  are  two 
reasons  why  Christians  have  in  all  ages  fared  w^orse,  in  addi- 
tion to  w^hich,  there  was  one  that  was  peculiar  to  the  times 
of  Paul.  The  first  is,  that  w^hile  the  Lord  frequently  chas- 
tises the  wicked,  too,  with  his  lashes,  and  begins  to  inflict 
his  judgments  upon  them,  he  at  the  same  time  peculiarly 
afflicts  his  own  in  various  ways ; — in  the  first  place,  because 
he  chastises  those  whom  he  loves,  (Heb.  xii.  6  ;)  and  secondly, 
in  order  that  he  may  train  them  to  patience,  that  he  may 
try  their  obedience,  and  tliat  he  may  gradually  prepare  them 
by  the  cross  for  a  true  renovation.  However  it  may  be  as 
to  this,  that  statement  always  holds  good  in  the  case  of  be- 
lievers— It  is  time,  that  judgment  should  hegin  at  the  house 
of  God.    (Jer.  xxv.  29  ;  1  Pet.  iv.  1 7.^)     Again,  we  are  reck- 

tern  coelestem  non  consequantur ;  sed  in  tartara  ad  psenas  solse  vel  cum 
corporibus  tandem  detrudantur ;"— "  By  no  means,  however,  does  it  follow 
from  this,  according  to  the  contrivance  of  the  soul- sleepers,  that  souls  sleep 
a.fter  death,  or  are  reduced  to  nothing  along  with  the  body.  For  unbe- 
lievers are  said  to  perish  as  to  their  souls,  not  physically,  as  though  they 
corrupted  and  died,  but  theologically,  because,  while  living,  they  do  not 
attain  heavenly  felicity,  but  are  at  length  thrust  down  to  hell  for  punish- 
ment, alone,  or  along  with  the  body." — Ed. 

^  Described  at  great  length  by  Virgil.     {Mn.  6,  637-703.)— fJc?. 

8  Calvin,  in  conmienting  on  1  Peter  iv.  17,  when  speaking  oi  judgment 


CHAP.  XV.  19.    FIRST  EPISTLE  TO  THE  CORINTHIANS.  23 

oned  as  sheep  appointed  for  slaughter.  (Ps.  xliv.  23.)  Again, 
ye  are  dead,  and  your  life  is  hid  with  Christ  in  God.  (Col. 
iii.  3.)  Meanwhile,  the  condition  of  the  wicked  is  for  the 
most  part  the  more  desirable,  because  the  Lord  feeds  them 
up,  as  hogs  for  the  day  of  slaughter. 

The  second  reason  is,  that  believers,  even  though  they 
should  abound  in  riches  and  in  blessings  of  every  kind,  they 
nevertheless  do  not  go  to  excess,  and  do  not  gormandize  at 
their  ease ;  in  fine,  they  do  not  enjoy  the  world,  as  unbe- 
lievers do,  but  go  foi^ward  with  anxiety,  constantly  groaning, 
(2  Cor.  V.  2,)  partly  from  a  consciousness  of  their  weakness, 
and  partly  from  an  eager  longing  for  the  future  life.  Unbe- 
lievers, on  the  other  hand,  are  wholly  intent  on  intoxicating 
themselves  with  present  delights.^ 

The  third  reason,  which  was  peculiar,  as  I  have  said,^  to 
the  age  of  the  Apostle,  is — that  at  that  time  the  name  of 
Christians  was  so  odious  and  abominable,  that  no  one  could 
then  take  upon  himself  the  name  of  Clirist  without  exposing 
his  life  to  imminent  peril.  It  is,  therefore,  not  without  good 
reason  that  he  says  that  Christians  would  be  the  most  miser- 
able of  all  men,  if  their  confidence  were  confined  to  this  world 

20.  But  now  is  Christ  risen  from  20.  Nunc  autem  Christus  resur- 
the  dead,  and  become  the  first-fruits  rexit  a  mortuis,  primitise  eorum  qui 
of  them  that  slept.  domierunt,  fuit. 

21.  For  since  by  man  came  death,  21.  Quandoquidem  enim  per  ho- 
by  man  came  also  the  resurrection  minem  mors,  etiam  per  hominem 
of  the  dead.  resurrectio  mortuorum. 

22.  For  as  in  Adam  all  die,  even  22.  Quemadmodum  enim  in  Adam 
so  in  Christ  shall  all  be  made  aUve.  omnes  moriuntur,  ita  et  in  Christo 

omnes  vivificabuntur. 

beginning  at  the  house  of  God,  says :  "  Ideo  dicit  Paulus,  (1  Cor.  xv.  19,) 
Christianos  sublata  fide  resurrectionis,  omnium  hominum  miserrimos  fore : 
et  merito,  quia  durn  alii  absque  metu  sibi  indulgent,  assidue  ingemiscunt 
fideles :  dum  aliorum  peccata  dissimulat  Deus,  et  alios  torpore  sinit,  suos 
sub  crucis  disciplina  multo  rigidius  exercet ;" — "  Hence  Paul  says,  and 
justly,  (1  Cor.  xv.  19,)  that  Christians,  if  the  hope  of  a  resiu-rection  were 
taken  away,  would  be  of  all  men  the  most  miserable,  because,  while  others 
indulge  themselves  without  fear,  believers  incessantly  groan :  while  God 
seems  to  let  the  sins  of  others  pass  unnoticed,  and  allows  others  to  be  in  a 
torpid  state,  he  exercises  his  own  people  more  strictly  under  the  discipline 
of  the  cross." — Ed. 

1  "  Es  voluptez  et  delices  de  ce  monde ;" — "  With  the  pleasures  and 
delights  of  this  world." 

8  See  p.  22.  j 


24  COMMENTARY  ON  THE  CHAP.  XV.  20. 

23.  But  every  man  in  liis  own  or-  23.  Unusquisque  autem  in  pro- 
der:  Christ  the  first-fruits;  after-  prio  ordine.  Primitiae  Christus, 
ward  they  that  are  Christ's  at  his  deinde,  qui  Cliristi  erunt  in  adventu 
coming.  ipsius. 

24.  Then  cometh  the  end,  when  24.  Postea  finis,  quum  tradiderit 
he  shall  have  delivered  up  the  king-  regnum  Deo  et  Patri,  quum  abole- 
dom  to  God,  even  the  Father ;  when  verit  omnem  principatum,  et  omnem 
he  shall  have  put  down  all  rule,  and  potestatem,  et  virtutem. 

all  authority  and  power. 

25.  iJ'or  he  must  reign,  till  he  25.  Oportet  enim  ipsum  regnare, 
hath  put  all  enemies  under  his  feet,     donee  posuerit  omnes  inimicos  sub 

pedes  suos. 

26.  The  last  enemy  that  shall  be  26.  Novissimus  destruetur  liostis 
destroyed  is  death,  mors. 

27.  For  he  hath  put  all  things  27.  Omnia  enim  subjecit  sub  pe- 
under  his  feet.  But  when  he  saitli,  des  eius :  quum  omnia  dixerit,  cla- 
AU  things  are  put  under  him,  it  is  rum  est,  quod  omnia  sunt  subjecta 
manifest  that  he  is  excepted  which  praeter  eum,  qui  omnia  illi  subjecit. 
did  put  all  things  under  him. 

28.  And  when  all  things  shall  be  28.  Quum  autem  subjecerit  illi 
subdued  unto  him,  then  shall  the  omnia,  tunc  et  ipse  Filius  subjicie- 
Son  also  himself  be  subject  unto  tur  ei,  qui  omnia  illi  subjecit,  ut  sit 
him  that  put  all  things  under  him,  Deus  omnia  in  omnibus. 

that  God  may  be  all  in  all. 

20.  But  noiu  hath  Christ  risen.  Having  shown  what  dread- 
ful confusion  as  to  everything  would  follow,  if  we  were  to 
deny  that  the  dead  rise  again,  he  now  again  assumes  as 
certain,  what  he  had  sufficiently  established  previousl}^ — that 
Christ  has  risen;  and  he  adds  that  he  is  i\\Q  first-fruits,^  by 
a  similitude  taken,  as  it  appears,  from  the  ancient  ritual  of 
the  law.  For  as  in  the  first-fruits  the  produce  of  the  entire 
year  w^as  consecrated,  so  the  power  of  Christ's  resurrection 
is  extended  to  all  of  us — unless  you  prefer  to  take  it  in  a 
more  simple  way — that  in  him  the  first  fruit  of  the  resur- 
rection was  gathered.  I  rather  prefer,  however,  to  under- 
stand the  statement  in  this  sense — that  the  rest  of  the  dead 


^  "  Although  the  resurrection  of  Christ,  compared  with  first-fruits  of 
any  kind,  has  very  good  harmony  with  them,  yet  it  more  especially  agrees 
with  the  oft'ering  of  the  sheaf,  commonly  called  "1D1V,  omer,  not  only  as 
the  thing  itself,  but  also  as  to  the  circumstances  of  the  time.  For  first 
there  was  the  passover,  and  the  day  following  was  a  sabhatic  day,  and  on 
the  ^ny  following  that,  the  first-fruits  Avere  offered.  So  Christ,  o\m  passo- 
ver, was  crucified :  the  day  following  his  crucifixion  was  the  Sabbath,  and 
the  day  following  that,  he,  the  first  fruits  of  them  that  slept,  rose  again. 
All  who  died  before  Christ,  and  Avere  raised  again  to  life,  died  afterwards ; 
but  Christ  is  the  first-fruits  of  all  who  shall  be  raised  from  the  dead  to 
die  no  more." — Lightfoot. — Ed. 


CHAP.  XV.  23.    FIRST  EPISTLE  TO  THE  CORINTHIANS.  25 

will  follow  liim,  as  the  entire  harvest  does  the  first-fruits;^ 
and  this  is  confirmed  by  the  succeeding  statement. 

21.  Since  hy  man  came  death.  The  point  to  be  proved  is, 
that  Christ  is  the  first-fruits,  and  that  it  was  not  merely  as 
an  individual  that  he  was  raised  up  from  the  dead.  He 
proves  it  from  contraries,  because  death  is  not  from  nature, 
but  from  man's  sin.  As,  therefore,  Adam  did  not  die  for 
himself  alone,  but  for  us  all,  it  follows,  that  Christ  in  like 
manner,  who  is  the  antitype,^  did  not  rise  for  himself  alone  ; 
for  he  came,  that  he  might  restore  everything  that  had  been 
ruined  in  Adam. 

We  must  observe,  however,  the  force  of  the  argument ;  for 
he  does  not  contend  by  similitude,  or  by  example,  but  has 
recourse  to  opposite  causes  for  the  purpose  of  proving  oppo- 
site effects.  The  cause  of  death  is  Adam,  and  we  die  in 
him :  hence  Christ,  whose  office  it  is  to  restore  to  us  what 
we  lost  in  Adam,  is  the  cause  of  life  to  us  ;  and  his  resurrec- 
tion is  the  ground-work  and  pledge  of  ours.  And  as  the 
former  was  the  beginning  of  death,  so  the  latter  is  of  life. 
In  the  fifth  chapter  of  the  Romans  he  follows  out  the  same 
comparison  ;  but  there  is  this  difference,  that  in  that  passage 
he  reasons  respecting  a  spiritual  life  and  death,  while  he 
treats  here  of  the  resurrection  of  the  body,  which  is  the  fruit 
of  spiritual  life. 

23.  Eve7'y  one  in  Jiis  own  order.     Here  we  have  an  antici- 

^  "  The  Jlrst-ftniits  were  by  the  command  of  God  presented  to  him  at  a 
stated  season,  not  only  as  a  token  of  the  gratitude  of  the  Israehtes  for  his 
bounty,  but  as  an  earnest  of  the  approaching  harvest.  In  this  sense  he 
is  called  the  first-fruits  of  the  dead.  He  was  the  first  in  order  of  time, 
for  although  some  were  restored  to  life  by  the  Prophets,  and  by  himself 
during  his  personal  ministry,  none  came  out  of  their  graves  to  return  to 
them  no  more  till  after  his  resurrection ;  and  as  he  was  the  first  in  re- 
spect of  time,  so  he  was  the  first  in  order  of  succession ;  all  the  saints 
following  him  as  the  harvest  followed  the  presentation  of  the  first-fruits 
of  the  temple.  The  interval  is  long,  and  the  dreary  sterility  of  the  grave 
might  justify  the  thought,  that  the  seed  committed  to  it  has  perished  for 
ever.  But  our  hope  rests  upon  his  power,  which  can  make  the  wilderness 
blossom  as  the  rose ;  and  we  wait  till  heavenly  influences  descend  as  the 
dew  of  herbs,  when  the  barren  soil  shall  display  all  the  luxuriance  of  vege- 
tation, and  death  itself  shall  teem  with  life." — Dick's  Theology,  vol.  iv. 
pp.  50,  51.— Ed. 

2  "Le  premier  patron  de  la  resurrection  pour  opposer  a  la  mort 
d'Adam ;" — "  The  first  pattern  of  the  resurrection,  in  opposition  to  the 
death  of  Adam." 


26  COMMENTARY  ON  THE  CHAP.  XV.  24. 

pation  of  a  question  that  might  be  proposed  :  "  If  Christ's 
life/'  some  one  might  say,  "  draws  ours  along  with  it,  whj 
does  not  this  appear  ?  Instead  of  this,  while  Christ  has  risen 
from  the  grave,  we  lie  rotting  there."  Paul's  answer  is,  that 
God  has  appointed  another  order  of  things.  Let  us  there- 
fore reckon  it  enough,  that  we  now  have  in  Christ  the  first- 
fruits,^  and  that  his  coming^  will  be  the  time  of  our  resur- 
rection. For  our  life  must  still  be  hid  with  him,  because  he 
has  not  yet  appeared.  (Col.  iii.  3,  4.)  It  would  therefore 
be  preposterous  to  wish  to  anticipate  that  day  of  the  revela- 
tion of  Christ. 

24.  Then  cometh  the  end,  when  he  shall  have  delivered.  He 
put  a  bridle  upon  the  impatience  of  men,  when  he  forewarned 
them,  that  the  fit  time  for  the  new  life^  would  not  be  before 
Christ's  coming.  But  as  this  world  is  like  a  stormy  sea,  in 
which  we  are  continually  tossed,  and  our  condition  is  so  un- 
certain, or  rather  is  so  full  of  troubles,  and  there  are  in  all 
things  such  sudden  changes,  this  might  be  apt  to  trouble 
weak  minds.  Hence  he  now  leads  them  forward  to  that 
day,  saying  that  all  things  will  be  set  in  order.  Then,  there- 
fore, shall  come  the  end — that  is,  the  goal  of  our  course — a 
quiet  harbour — a  condition  that  will  no  longer  be  exposed 
to  changes ;  and  he  at  the  same  time  admonishes  us,  that 
that  end  must  be  waited  for,  because  it  is  not  befitting  that 
we  should  be  crowned  in  the  middle  of  the  course.  In  what 
respect  Christ  will  deliver  up  the  kingdom  to  the  Father,  will  be 
explained  in  a  little.  "When  he  says,  God  and  the  Father,  this 
may  be  taken  in  two  senses — either  that  God  the  Father  is 
called  the  God  and  Father  of  Christ,  or  that  the  name  of 
Father  is  added  by  way  of  explanation.  The  conjunction  et 
{and)  will  in  the  latter  case  mean  namely.  As  to  iheformsr 
signification,  there  is  nothing  either  absurd,  or  unusual,  in 
the  saying,  that  Christ  is  inferior  to  God,  in  respect  of  his 
human  nature. 

^  "  Les  premices  de  la  resurrection ;" — "  The  first-fruits  of  the  resurrec- 
tion." 

2  "  Quand  il  viendra  en  jugement ;" — "  When  he  will  come  to  judg- 
ment." 

»  "  C'est  a  dire,  de  la  resurrection ;"— "  That  is  to  say,  of  the  resurrec- 
tion." 


CHAP.  XV.  24.    FIRST  EPISTLE  TO  THE  CORINTHIANS.  27 

When  he  shall  have  abolished  all  rule.  Some  understand 
this  as  referring  to  the  powers  that  are  opposed  to  Christ 
himself;  for  they  have  an  eye  to  what  immediately  follows, 
until  he  shall  have  put  all  his  enemies,  &c.  This  clause, 
how^ever,  corresponds  with  what  goes  before,  when  he  said, 
that  Christ  would  not  sooner  deliver  up  the  kingdom.  Hence 
there  is  no  reason  why  we  should  restrict  in  such  a  manner 
the  statement  before  us.  I  explain  it,  accordingly,  in  a 
general  way,  and  understand  by  it — all  powers  that  are 
lawful  and  ordained  by  God.  (Rom.  xiii.  1.)  In  the  first 
place,  what  we  find  in  the  Prophets  (Is.  xiii.  10 ;  Ezek. 
xxxii.  7)  as  to  the  darkening  of  the  sun  and  moon,  that 
God  alone  may  shine  forth,  while  it  has  begun  to  be  fulfilled 
under  the  reign  of  Christ,  wnll,  nevertheless,  not  be  fully 
accomplished  until  the  last  day ;  but  then  every  height 
shall  be  brought  low,  (Luke  iii.  5,)  that  the  glory  of  God  may 
alone  shine  forth.  Farther,  we  know  that  all  earthly  prin- 
cipalities and  honours  are  connected  exclusively  w^ith  the 
keeping  up  of  the  present  life,  and,  consequently,  are  a  part 
of  the  world.     Hence  it  follow^s  that  they  are  temporary. 

Hence  as  the  world  will  have  an  end,  so  also  will  govern- 
ment, and  magistracy,  and  laws,  and  distinctions  of  ranks, 
and  different  orders  of  dignities,  and  everything  of  that 
nature.  There  will  be  no  more  any  distinction  between  ser- 
vant and  master,  between  king  and  peasant,  between  magis- 
trate and  private  citizen.  Nay  more,  there  will  be  then  an 
end  put  to  angelic  principalities  in  heaven,  and  to  ministries 
and  superiorities  in  the  Church,  that  God  may  exercise  his 
power  and  dominion  by  himself  alone,  and  not  by  the  hands 
of  men  or  angels.  The  angels,  it  is  true,  will  continue  to 
exist,  and  they  w^ill  also  retain  their  distinction.  The 
righteous,  too,  will  shine  forth,  every  one  according  to  the 
measure  of  his  grace ;  but  the  angels  will  have  to  resign  the 
dominion,  which  they  now  exercise  in  the  name  and  by  the 
commandment  of  God.  Bishops,  teachers,  and  Prophets  will 
cease  to  hold  these  distinctions,  and  will  resign  the  office 
which  they  now  discharge.  Rule,  and  authority,  and  potuer 
have  much  the  same  meaning  in  this  passage;  but  these  three 
terms  are  conjoined  to  bring  out  the  meaning  more  fully. 


28  COMMENTARY  ON  THE 

25.  For  he  must  reign.  He  proves  that  tlie  time  is  not  yet 
come  when  Christ  will  deliver  up  the  kingdom  to  the  Father, 
with  the  view  of  showing  at  the  same  time  that  the  end  has 
not  yet  come,  when  all  things  will  be  put  into  a  right  and 
tranquil  state,  because  Christ  has  not  yet  subdued  all  his 
enemies.  Now  that  must  be  brought  about,  because  the 
Father  has  placed  him  at  his  right  hand  with  this  under- 
standing, that  he  is  not  to  resign  the  authority  that  he  has 
received,  until  they  have  been  subdued  under  his  power. 
And  this  is  said  for  the  consolation  of  the  pious,  that  they 
may  not  be  impatient  on  account  of  the  long  delay  of  the 
resurrection.     This  statement  occurs  in  Ps.  ex.  1. 

Paul,  however,  may  seem  to  refine  upon  the  word  until 
bevond  what  the  simple  and  natural  meaning  of  the  word 
requires  ;  for  the  Spirit  does  not  in  that  passage  give  inti- 
mation of  what  shall  be  afterwards,  but  simply  of  what  must 
be  previously.  I  answer,  that  Paul  does  not  conclude  that 
Christ  will  deliver  up  the  kingdom  to  the  Father,  on  the 
ground  of  its  having  been  so  predicted  in  the  Psalm,  but  he 
has  made  use  of  this  quotation  from  the  Psalm,  for  the  pur- 
pose of  proving  that  the  day  of  delivering  up  the  kingdom 
had  not  yet  arrived,  because  Christ  has  still  to  do  with  his 
enemies.  Paul,  however,  explains  in  passing  what  is  meant 
by  Christ's  sitting  at  the  right  hand  of  the  Father,  when  in 
place  of  that  figurative  expression  he  makes  use  of  the  simple 
word  reign. 

The  last  enemy — death.  We  see  that  there  are  still  many 
enemies  that  resist  Christ,  and  obstinately  oppose  his  reign. 
But  death  will  be  the  last  enemy  ^  that  will  be  destroyed. 
Hence  Christ  must  still  be  the  administrator  of  his  Father's 

1  "  It  may  not  be  improper  to  remark  that  there  is  an  inaccuracy  in 
cm-  common  version,  \vhich  so  vitiates  its  application  that  it  does  not  seem 
to  sustain  the  conclusion  to  Avhich  the  Apostle  had  arrived.  It  was  his 
purpose  to  establish  the  perfection  of  our  Savioiur's  conquest,  the  advance- 
ment of  his  triumphs,  and  the  prostration  of  all  enemies  whatever  beneath 
his  power.  Now  to  say  that  '  the  last  enemy  that  shall  be  destroyed  is 
death,'  by  no  means  affords  a  proof  of  this  position.  Though  death 
might  be  destroyed,  and  be  the  last  enemy  that  should  be  destroyed,  it 
Avould  not  thence  appear  but  that  other  enemies  might  remain  not  de- 
stroyed. But  the  proper  rendering  is,  '  Death,  the  last  enemy,  should  be 
destroyed.'  "—R.  Hall's  Works,  (Lond.  1846,)  vol.  vi.  pp.  140, 141.— ^c?. 


CHAP.  XV.  27.    FIRST  EPISTLE  TO  THE  CORINTHIANS.  29 

kingdom.  Let  believers,  therefore,  be  of  good  courage,  and 
not  give  up  hope,  until  everything  that  must  precede  the 
resurrection  be  accomplished.  It  is  asked,  however,  in  what 
sense  he  affirms  that  death  shall  be  the  last  enemy^  that  will 
he  destroyed,  when  it  has  been  already  destroyed  by  Christ's 
death,  or  at  least  by  his  resurrection,  which  is  the  victory 
over  death,  and  the  attainment  of  life  ?  I  answer,  that  it  was 
desti^oyed  in  such  a  way  as  to  be  no  longer  deadly  to  be- 
lievers, but  not  in  such  a  way  as  to  occasion  them  no  un- 
easiness. The  Spirit  of  God,  it  is  true,  dwelling  in  us  is 
life  ;  but  we  still  carry  about  with  us  a  mortal  body.  (1 
Peter  i.  24.)  The  substance  of  death  in  us  will  one  day  be 
drained  off,  but  it  has  not  been  so  as  yet.  We  are  horn 
again  of  incorruptihle  seed,  (1  Peter  i.  23,)  but  we  have  not 
yet  arrived  at  perfection.  Or  to  sum  up  the  matter  briefly  in 
a  similitude,  the  sword  of  death  which  could  penetrate  into 
our  very  hearts  has  been  blunted.  It  wounds  nevertheless 
still,  but  without  any  danger  -^  for  we  die,  but  by  dying  we 
enter  into  life.  In  fine,  as  Paul  teaches  elsewhere  as  to 
sin,  (Rom.  vi.  12,)  such  must  be  our  view  as  to  death — that 
it  diuells  indeed  in  us,  but  it  does  not  reign. 

27.  He  hath  put  all  things  under  his  feet.  Some  think 
that  this  quotation  is  taken  from  Psalm  viii.  7,  and  I  have 
no  objection  to  this,  though  there  would  be  nothing  out  of 
place  in  reckoning  this  statement  to  be  an  inference  that  is 

^  "  Ultimum  vero  sen  novissimum  hostem  cur  vocat  ?  CJirysostonms  putat, 
quia  ultimo  accessit.  Primus  fuit  Satan,  solicitans  hominem  ad  pecca- 
turn.  Alter  voluntas  hominis,  sponte  se  a  Deo  avertens.  Tertius  pecca- 
tum.  Quartus  denique  mors,  superveniens  peceato.  Sed  hand  dubie 
Apostolus  novissimum  vocat  duratione,  respectu  aliorum  externorum  hos- 
tium  Ecclesiae,  quos  Christus  in  fine  abolebit  omnes.  Postremo  et  mor- 
tem corporalem  pellet,  suscitando  omnes  ex  morte:  ut  hoc  mortale  induat 
immortalitatem ;" — "  But  why  does  he  call  it  (death),  the  latest  or  last 
enemy  ?  Chrysostom  thinks,  because  it  came  last.  The  Jirst  was  Satan 
tempting  man  to  sin.  The  second — man's  will,  voluntarily  turning  aside 
from  God.  The  thhrl — sin.  Then  at  length  the  fonrth — death,  follow- 
ing in  the  train  of  sin.  There  can  be  no  doubt,  however,  that  the  Apostle 
calls  it  the  last  in  respect  of  duration,  in  relation  to  the  other  external 
enemies  of  the  Church,  all  of  which  Christ  will  in  the  end  abolish.  Last 
of  all,  he  will  drive  away  the  death  of  the  body,  by  raising  up  all  from 
death,  that  this  mortal  may  put  on  immortality."     Fareus  in  loc. — Ed. 

2  "  Mais  c'est  sans  danger  de  mort ;" — "  But  it  is  without  danger  of 
death." 


30  COMMENTARY  ON  THE  CHAP.  XV.  27. 

drawn  by  Paul  from  the  nature  of  Christ's  kingdom.  Let 
us  follow,  however,  the  more  generally  received  opinion. 
Paul  shows  from  that  Psalm,  that  God  the  Father  has  con- 
ferred upon  Christ  the  power  of  all  things,  because  it  is  said. 
Thou  hast  put  all  things  under  his  feet.  The  words  are  in 
themselves  plain,  were  it  not  that  there  are  two  difficulties 
that  present  themselves — first,  that  the  Prophet  speaks 
here  not  of  Christ  alone,  but  of  the  whole  human  race  ;  and 
secondly,  that  by  all  things  he  means  only  those  things  that 
have  to  do  wdth  the  convenience  of  the  life  of  the  body,  as 
we  find  in  Gren.  ii.  19.  The  solution  of  the  former  difficulty 
is  easy ;  for  as  Christ  is  the  first-born  of  every  creature, 
(Coi.  i.  15,)  and  the  heir  of  all  things,  (Heb.  i.  2,)  Grod,  the 
Father,  has  not  conferred  upon  the  human  race  the  use  of 
all  creatures  in  such  a  way  as  to  hinder  that  in  the  mean 
time  the  chief  power,  and,  so  to  speak,  the  rightful  domi- 
nion, remain  in  Christ's  hands.  Farther,  we  know,  that 
Adam  lost  the  right  that  had  been  conferred  upon  him,  so 
that  we  can  no  longer  call  anything  our  own.  For  the  earth 
was  cursed,  (Gren.  iii.  1 7,)  and  everything  that  it  contains ; 
and  it  is  through  Christ  alone  that  we  recover  what  has  been 
taken  from  us.^  It  is  with  propriety,  therefore,  that  this 
commendation  belongs  to  Christ  personally — that  the  Father 
has  put  all  things  under  his  feet,  inasmuch  as  we  rightfully 
possess  nothing  except  in  him.  For  how  shall  we  become 
heirs  of  Grod,  if  we  are  not  his  sons,  and  by  whom  are  we 
made  his  sons  but  by  Christ  ? 

The  solution  of  the  second  difficulty  is  as  follows — that  the 
Prophet,  it  is  true,  especially  mentions /o?^^5  of  heaven,  fishes 
of  the  sea,  and  beasts  of  the  field,  because  this  kind  of  domi- 
nion is  visible,  and  is  more  apparent  to  the  eye  ;  but  at  the 
same  time  the  general  statement  reaches  much  farther — to 
the  heavens  and  the  earth,  and  everything  that  they  con- 
tain. Now  the  subjection  must  have  a  corrrespondence  with 
the  character  of  him  who  rules — that  is,  it  has  a  suitable- 
ness to  his  condition,   so  as  to  correspond  with  it.     Now 


^  The  reader  will  find  the  same  difficulties  solved  by  Calvin  in  his 
Commentary  on  the  Psalms,  vol.  i.  pp.  106,  108. — Ed. 


CHAP.  XV.  27.    FIRST  EPISTLE  TO  THE  CORINTHIANS.  31 

Christ  does  not  need  animals  for  food,  or  other  creatures  for 
any  necessity.  He  rules,  therefore,  that  all  things  may 
be  subservient  to  his  glory,  inasmuch  as  he  adopts  us  as 
participants  in  his  dominion.  The  fruit  of  this  openly  appears 
in  visible  creatures ;  but  believers  feel  in  their  consciences 
an  inward  fruit,  which,  as  I  have  said,  extends  farther. 

All  things  put  under  him,  except  him  who  j^ut  all  things 
under  him.  He  insists  uj)on  two  things — first,  that  all 
things  must  be  brought  under  subjection  to  Christ  before 
he  restores  to  the  Father  the  dominion  of  the  world,  and 
secondly,  that  the  Father  has  given  all  things  into  the  hands 
of  his  Son  in  such  a  way  as  to  retain  the  principal  right  in 
his  own  hands.  From  the  former  of  these  it  follows,  that 
the  hour  of  the  last  judgment  is  not  yet  come — from  the 
second,  that  Christ  is  now  the  medium  between  us  and  the 
Father  in  such  a  way  as  to  bring  us  at  length  to  him. 
Hence  he  immediately  infers  as  follows  :  After  he  shall 
have  subjected  all  things  to  him,  then  shall  the  Son  subject 
himself  to  the  Father.  "  Let  us  wait  patiently  until  Christ 
shall  vanquish  all  his  enemies,  and  shall  bring  us,  along  with 
himself,  under  the  dominion  of  God,  that  the  kingdom  of 
God  may  in  every  respect  be  accomplished  in  us.'' 

This  statement,  however,  is  at  first  view  at  variance  with 
what  we  read  in  various  passages  of  Scripture  respecting  the 
eternity  of  Christ's  kingdom.  For  how  will  these  things 
correspond — Of  his  kingdom  there  ivill  be  no  end,  (Dan.  vii. 
14,  27 ;  Luke  i.  83  ;  2  Peter  i.  11,)  and  He  himself  shall  be 
subjected  ?  The  solution  of  this  question  will  open  up  Paul's 
meaning  more  clearly.  In  the  fi7'st  place,  it  must  be  ob- 
served, that  all  power  was  delivered  over  to  Christ,  inasmuch 
as  he  was  manifested  in  the  flesh.  It  is  true  that  such  dis- 
tinguished majesty  would  not  correspond  with  a  mere  man, 
but,  notwithstanding,  the  Father  has  exalted  him  in  the  same 
nature  in  which  he  was  abased,  and  has  given  him  a  name, 
before  which  every  knee  must  bow,  &c.  (Phil.  ii.  9,  10.) 
Farther,  it  must  be  observed,  that  he  has  been  appointed 
Lord  and  highest  King,  so  as  to  be  as  it  were  the  Father's 
Vicegerent  in  the  government  of  the  world — not  that  he  is 
employed  and  the  Father  unemployed,  (for  how  could  that 


32  COMMENTARY  ON  THE  CHAP.  XV.  27- 

be,  inasmuch  as  lie  is  the  wisdom  and  counsel  of  tlie  Father, 
is  of  one  essence  with  him,  and  is  therefore  himself  God  ?) 
But  the  reason  why  the  Scripture  testifies,  that  Christ  now 
holds  dominion  over  the  heaven  and  the  earth  in  the  room 
of  the  Father  is — that  w^e  may  not  think  that  there  is  any 
other  governor,  lord,  protector,  or  judge  of  the  dead  and 
living,  but  may  fix  our  contemplation  on  him  alone.^  We 
acknowledge,  it  is  true,  God  as  the  ruler,  but  it  is  in  the 
face  of  the  man  Christ.  But  Christ  will  tlien  restore  the 
kingdom  which  he  has  received,  that  we  may  cleave  wholly 
to  God.^  Nor  will  he  in  this  way  resign  the  kingdom,  but 
wdll  transfer  it  in  a  manner  from  his  humanity  to  his  glorious 
divinity,  because  a  way  of  approach  will  then  be  opened  up, 
from  which  our  infirmity  now  keeps  us  back.  Thus  then 
Christ  will  be  subjected  to  the  Father,  because  the  vail  being 
then  removed,  w^e  shall  openly  behold  God  reigning  in  his 

^  "  Mais  que  nous  fichions  les  yeiix  cle  nostre  entendement  en  liiy  seul ;" 
— "  But  that  we  may  fix  the  eyes  of  our  understanding  on  him  alone." 

^  "  The  mediatorial  kingdom  of  Christ  ....  will  end  when  its  design 
is  accomplished  ;  he  will  cease  to  exercise  an  authority  which  has  no  longer 
an  object.  When  all  the  elect  are  converted  by  the  truth,  and,  being  col- 
lected into  one  body,  are  presented  to  the  Father  '  a  glorious  Chm-ch,  not 
having  spot,  or  wrinkle,  or  any  such  thing ;'  when  idolatry,  superstition, 
and  heresy  are  overthrown,  arid  all  evil  is  expelled  from  the  kingdom  of 
God ;  Avhen  the  plans  and  efforts  of  Avicked  spirits  are  defeated,  and  they 
are  shut  up  in  their  prison,  from  which  there  is  no  escape ;  when  death 
has  yielded  up  his  spoils,  and  laid  his  sceptre  at  the  feet  of  his  Conqueror  ; 
when  the  grand  assize  has  been  held,  his  impartial  sentence  has  pronounced 
the  doom  of  the  human  race,  and  their  everlasting  abodes  are  allotted  to 
the  righteous  and  the  ungodly,  nothing  Avill  remain  to  be  done  by  the 
power  with  which  our  Saviour  was  invested  at  his  ascension ;  and  his  work 
being  finished,  his  commission  will  expire.  On  this  subject  Ave  cannot 
speak  Avith  certainty,  and  are  in  great  danger  of  error,  because  the  event 
is  future,  and  our  information  is  imperfect.  Here  analogy  fails,  and  the 
utmost  caution  is  necessary  in  borrowing  an  illustration  from  human 
affairs ;  but  Avithout  insinuating  that  the  tAvo  cases  are  exactly  similar, 
may  Ave  not  say,  that  as  a  regent  or  vicegerent  of  a  King  to  whom  the 
royal  authority  has  been  intrusted  for  a  time,  resigns  it  at  the  close,  and 
the  sovereign  himself  resumes  the  reins  of  government ;  so  oiu*  Redeemer, 
who  now  SAvays  the  sceptre  of  the  universe,  will  retiurn  his  delegated  poAA^er 
to  him  from  Avhom  he  received  it,  and  a  new  order  of  things  Avill  commence 
under  which  the  dependence  of  men  upon  the  Godhead  will  be  immediate ; 
and  Father,  Son,  and  Holy  Ghost,  one  in  essence,  counsel,  and  opera- 
tion, will  reign  for  eA^er  over  the  inhabitants  of  heaven.  This  is  the 
probable  meaning  of  the  words.  Then  shall  the  So7i  himself  be  subject  unto 
him  that  put  all  things  under  him." — Dick's  Theology,  vol.  iii.  pp.  250, 
25\.—Ed. 


CHAP.  XV.  28.       FIRST  EPISTLE  TO  THE  CORINTHIANS.  S3 

majesty/  and  Christ's  humanity  will  then  no  longer  be  in- 
terposed to  keep  us  back  from  a  closer  view  of  God.^ 

28.  That  God  may  he  all  in  all.  Will  it  be  so  in  the  Devil 
and  wicked  men  also  ?  By  no  means — unless  perhaps  we 
choose  to  take  the  verb  to  he  as  meaning,  to  he  known  and 
openly  heheld.  In  that  case  the  meaning  will  be :  "  For  the 
present,  as  the  Devil  resists  God,  as  wicked  men  confound 
and  disturb  the  order  which  he  has  established,  and  as  end- 
less occasions  of  offence  present  themselves  to  our  view,  it 
does  not  distinctly  appear  that  God  is  all  in  all;  but  w^hen 
Christ  will  have  executed  the  judgment  which  h?tS  been  com- 
mitted to  him  by  the  Father,  and  will  have  cast  down  Satan 
and  all  the  wicked,  the  glory  of  God  will  be  conspicuous  in 
their  destruction.  The  same  thing  may  be  said  also  respect- 
ing powers  that  are  sacred  and  lawful  in  their  kind,  for  they 
in  a  manner  hinder  God's  being  seen  aright  by  us  in  himself. 
Then,  on  the  other  hand,  God,  holding  the  government  of 
the  heaven  and  the  earth  by  himself,  and  without  any 
medium,  will  in  that  respect  be  all,  and  will  consequently  at 
last  be  so,  not  only  in  all  persons,  but  also  in  all  creatures.'' 

This  is  a  pious  interpretation,^  and,  as  it  corresponds  suf- 
ficiently well  with  the  Apostle's  design,  I  willingly  embrace 
it.  There  would,  however,  be  nothing  out  of  place  in  under- 
standing it  as  referring  exclusively  to  believers,  in  whom 
God  has  now  begun  his  kingdom,  and  will  then  perfect  it, 
and  in  such  a  way  that  they  shall  cleave  to  him  wholly. 
Both  meanings  sufficiently  refute  of  themselves  the  wicked 
frenzies  of  some  who  bring  forward  this  passage  in  proof  of 
them.  Some  imagine,  that  God  will  be  all  in  all  in  this  re- 
spect, that  all  things  will  vanish  and  dissolve  into  nothing. 
Paul's  words,  however,  mean  nothing  but  this,  that  all  things 
will  be  brought  back  to  God,  as  their  alone  beginning  and 
end,  that  they  may  be  closely  bound  to  him.  Others  infer 
from  this  that  the  Devil  and  all  the  wicked  will  be  saved — 

^  "  Nous  contemplerons  iiostre  Dieu  face  a  face,  regnant  en  sa  maieste;" 
— "We  shall  behold  our  God  face  to  face,  reigning  in  his  majesty." 

^  "  Pour  nous  empescher  de  veoir  de  pres  la  maieste  de  Dieu ;" — "  To 
keep  us  back  from  a  near  view  of  the  majesty  of  God." 

^  "  Ce  sens  contient  doctrine  saincte ;" — "  This  view  contains  sacred 
doctrine." 

VOL.  II.  0 


34  COMMENTARY  ON  THE  CHAP.  XV.  29. 

as  if  God  would  not  altogether  be  better  known  in  the 
Devirs  destruction,  than  if  be  were  to  associate  the  Devil 
with  himself,  and  make  him  one  with  himself  We  see  then, 
how  impudently  madmen  of  this  sort  wrest  this  statement 
of  Paul  for  maintaining  their  blasphemies. 

29.  Else  what  shall  they  do  which  29.  Quid  alioqui  facient  qui  bap- 
are  baptized  for  the  dead,  if  the  tizantur  pro  mortuis,  si  omnino 
dead  rise  not  at  all  ?  why  are  they  mortui  non  resurgunt  ?  quid  etiam 
then  baptized  for  the  dead  ?  baptizantur  pro  mortuis  ? 

30.  And  why  stand  we  in  jeopardy  30.  Quid  etiam  nos  periehtamur 
every  hour  ?  omni  hora  ? 

31.  I  protest  by  your  rejoicing  31.  Quotidie  morior  per  nostram 
which  I  have  in  Christ  Jesus  our  gloriam,  fratres,  quam  habeo  in 
Lord,  I  die  daily.  Christo  lesu  Domino  nostro. 

32.  If  after  the  manner  of  men  I  32.  Si  secundum  hominem  pug- 
have  fought  with  beasts  at  Ephesus,  navi  ad  bestias  Ephesi,  quid  mihi 
what  advantageth  it  me,  if  the  dead  prodest  ?  edamus  et  bibamus  :  eras 
rise  not  ?  let  us  eat  and  drink  ;  for  enim  moriemur. 

to-morrow  we  die. 

33.  Be  not  deceived:  evil  com-  33.  Ne  erretis:  Mores  honestos 
munications  corrupt  good  manners,  corrumpunt  mala  colloqma. 

34.  Awake  to  righteousness,  and  34.  Evigilate  juste,  et  ne  pec- 
sin  not ;  for  some  have  not  the  cetis :  ignorantiam  enim  Dei  quidam 
knowledge  of  God :  I  speak  this  to  habent :  ad  pudorem  vobis  incuti- 
your  shame.  endum  dico. 

29.  Else  tvhat  slioM  they  do.  He  resumes  his  enumera- 
tion of  the  absurdities,  which  follow  from  the  error  under 
which  the  Corinthians  laboured.  He  had  set  himself  in  the 
outset  to  do  this,  but  he  introduced  instruction  and  consola- 
tion, by  means  of  which  he  interrupted  in  some  degree  the 
thread  of  his  discourse.  To  this  he  now  returns.  In  the 
first  place  he  brings  forward  this  objection — that  the  bap- 
tism which  those  received  who  are  already  regarded  as  dead, 
wull  be  of  no  avail  if  there  is  no  resurrection.  Before  ex- 
pounding this  passage,  it  is  of  importance  to  set  aside  the 
common  exposition,  which  rests  upon  the  authority  of  the 
ancients,  and  is  received  with  almost  universal  consent. 
Chrysostom,  therefore,  and  Ambrose,  who  are  followed  by 
others,  are  of  opinion^  that  the  Corinthians  were  accustomed, 
when  any  one  had  been  deprived  of  baptism  by  sudden 
death,  to  substitute  some  living  person  in  the  place  of  the 

1  «  Tliis,"  it  is  stated  by  Barms,  "  was  the  opinion  of  Grotius,  Michaelis, 
Tertullian,  and  Ambrose." — Ed. 


CHAP.  XV.  29.       FIRST  EPISTLE  TO  THE  CORINTHIANS.  35 

deceased — to  be  baptized  at  his  grave.  They  at  the  same 
time  do  not  deny  that  this  custom  was  corrupt,  and  full  of 
superstition,  but  they  say  that  Paul,  for  the  purpose  of  con- 
futing the  Corinthians,  was  contented  with  this  single  fact,^ 
that  while  they  denied  that  there  was  a  resurrection,  they  in 
the  mean  time  declared  in  this  way  that  they  believed  in  it. 
For  my  part,  however,  I  cannot  by  any  means  be  persuaded 
to  believe  this,^  for  it  is  not  to  be  credited,  that  those  who 
denied  that  there  was  a  resurrection  had,  along  with  others^ 
made  use  of  a  custom  of  this  sort.  Paul  then  would  have 
had  immediately  this  reply  made  to  him  :  "  Why  do  you 
trouble  us  with  that  old  wives'  superstition,  which  you  do 
not  yourself  approve  of  ?"  Farther,  if  they  had  made  use  of 
it,  they  might  very  readily  have  replied :  "  If  this  has  been 
hitherto  practised  by  us  through  mistake,  rather  let  the  mis- 
take be  corrected,  than  that  it  should  have  weight  attached 
to  it  for  proving  a  point  of  such  importance. 

Granting,  however,  that  the  argument  was  conclusive,  can 
we  suppose  that,  if  such  a  corruption  as  this  had  prevailed 
among  the  Corinthians,  the  Apostle,  after  reproving  almost 
all  their  faults,  would  have  been  silent  as  to  this  one  ?  He 
has  censured  above  some  practices  that  are  not  of  so  great 
moment.  He  has  not  scrupled  to  give  directions  as  to 
women's  having  the  head  covered,  and  other  things  of  that 
nature.  Their  corrupt  administration  of  the  Supper  he  has 
not  merely  reproved,  but  has  inveighed  against  it  with  the 
greatest  keenness.  Would  he  in  the  meantime  have  uttered 
not  a  single  w^ord  in  reference  to  such  a  base  profanation  of 
baptism,  which  w^as  a  much  more  grievous  fault  ?  He  has 
inveighed  with  great  vehemence  against  those  who,  by 
frequenting  the  banquets  of  the  Gentiles,  silently  counte- 
nanced their  superstitions.  Would  he  have  suiFered  this 
horrible  superstition  of  the  Gentiles  to  be  openly  carried  on 
in  the  Church  itself  under  the  name  of  sacred  baptism  ?  But 
granting  that  he  might  have  been  silent,  what  shall  we  say 
when  he  expressly  makes  mention  of  it  ?     Is  it,  I  pray  you, 

^  "  De  ce  seul  argument ;" — "  With  this  single  argument." 
2  "  Mais  ie  ne  voy  rien  qui  me  puisse  amener  a  suyure  ceste  coniecture ;" 
— "  But  I  see  nothing  that  could  induce  me  to  follow  that  conjecture." 


36  COMMENTARY  ON  THE  CHAP.  XV.  29. 

a  likely  thing  tliat  tlie  Apostle  would  bring  forward  in  the 
shape  of  an  argument  a  sacrilege^  by  which  baptism  was 
polluted,  and  converted  into  a  mere  magical  abuse,  and  yet 
not  say  even  one  word  in  condemnation  of  the  fault  ?  When 
he  is  treating  of  matters  that  are  not  of  the  highest  import- 
ance, he  introduces  nevertheless  this  parenthesis,  that  he 
speaks  as  a  man.  (Rom.  iii.  5  ;  vi.  19  ;  Gal.  iii.  15.)  Would 
not  this  have  been  a  more  befitting  and  suitable  place  for 
such  a  parenthesis  ?  Now  from  his  making  mention  of  such 
a  thing  without  any  word  of  reproof,  who  would  not  under- 
stand it  to  be  a  thing  that  was  allowed  ?  For  my  part,  I 
assuredly  understand  him  to  speak  here  of  the  right  use  of 
baptism,  and  not  of  an  abuse  of  it  of  that  nature. 

Let  us  now  inquire  as  to  the  meaning.  At  one  time  I 
was  of  opinioji,  that  Paul  here  pointed  out  the  universal  de- 
sign of  baptism,  for  the  advantage  of  baptism  is  not  con- 
fined to  this  life  ;  but  on  considering  the  words  afterwards 
with  greater  care,  I  perceived  that  Paul  here  points  out 
something  peculiar.  For  he  does  not  speak  of  all  when  he 
says.  What  shall  they  do,  who  are  baptized  ?  &c.  Besides,  I 
am  not  fond  of  interpretations,  that  are  more  ingenious  than 
solid.  What  then?  I  say,  that  those  are  baptized  for  dead, 
who  are  looked  upon  as  already  dead,  and  who  have  alto- 
gether despaired  of  life ;  and  in  this  way  the  particle  vTrep 
will  have  the  force  of  the  Latin  pro,  as  when  we  say,  habere 
pro  derelicto; — to  reckon  as  abajidoned?  This  signification  is 
not  a  forced  one.  Or  if  you  would  prefer  another  significa- 
tion, to  be  baptized  for  the  dead  will  mean — to  be  baptized  so 
as  to  profit  the  dead — not  the  living.^  Now  it  is  well  known, 
that  from  the  very  commencement  of  the  Church,  those 
who  had,  while  yet  catechumens,"^  fallen  into  disease,^  if 
their  life  was  manifestly  in  danger,  were  accustomed  to  ask 
baptism,  that  they  might  not  leave  this  world  before  they 

1  "  Ce  sacrilege  horrible  ;" — "  This  horrible  sacrilege." 

2  The  form  of  expression  referred  to  is  made  use  of  by  Cicero.  (Att.  8.1.) 
—Ed. 

^  "  Proufite  apres  la  mort,  et  iion  pas  la  vie  dm-ant :" — "  Profits  after 
death,  and  not  dm'ing  life." 

^  "  Estans  encore  sur  la  premiere  instruction  de  la  doctrine  Chrestien- 
ne  ;" — "  Being  as  yet  in  the  first  rudiments  of  Christian  doctrine." 

5  "  Quelque  maladie  dangereuse; — "  Some  dangerous  malady." 


CHAP.  XV,  29.       FIRST  EPISTLE  TO  THE  CORINTHIANS.  37 

had  made  a  profession  of  Christianit j ;  and  tliis,  in  order 
that  they  might  cany  with  them  the  seal  of  their  salvation. 
It  appears  from  the  writings  of  the  Fathers,  that  as  to 
this  matter,  also,  there  crept  in  afterwards  a  superstition, 
for  they  inveigh  against  those  who  delayed  baptism  till  the 
time  of  their  death,  that,  being  once  for  all  purged  from  all 
their  sins,  they  might  in  this  state  meet  the  judgment  of 
God.^  A  gross  error  truly,  which  proceeded  partly  from 
great  ignorance,  and  partly  from  hypocrisy !  Paul,  how- 
ever, here  simj^ly  mentions  a  custom  that  was  sacred,  and 
in  accordance  with  the  Divine  institution — that  if  a  cate- 
chumen, who  had  already  in  his  heart  embraced  the  Chris- 
tian faith,^  saw  that  death  was  impending  over  him,  he 
asked  baptism,  partly  for  his  own  consolation,  and  partly 
with  a  view  to  the  edification  of  his  brethren.  For  it  is  no 
small  consolation  to  carry  the  token  of  his  salvation  sealed 
in  his  body.  There  is  also  an  edification,  not  to  be  lost  sight 
of — that  of  making  a  confession  of  his  faith.  They  were, 
then,  hai^tized  for  the  dead,  inasmuch  as  it  could  not  be  of 
any  service  to  them  in  this  world,  and  the  very  occasion  of 
their  asking  baptism  was  that  they  despaired  of  life.  We 
now  see  that  it  is  not  without  good  reason  that  Paul  asks, 
what  they  woidd  do  if  there  remained  no  hope  after  death  f 

1  Cornelius  a  Lapide,  in  his  Commentary  on  the  Canonical  Epistles, 
(Paris,  1631,)  p.  423,  adverts  in  the  following  terms  to  the  custom  re- 
ferred to  by  Calvin  :  "  Inter  conversos  olim  multi  erant  qui  Baptismum 
diu  difFerebant,  etiam  usque  ad  mortem,  adeoque  segri  in  lecto  baptiza- 
bantur,  ut  per  Baptismum  expiati  ab  omni  culpa  et  poena  illico  puri  evo- 
larent  in  coeium :" — "  Among  the  converted  there  were  anciently  many  who 
deferred  baptism  for  a  long  time,  even  up  to  the  time  of  their  death,  and 
were  accordingly  baptized  when  sick  in  bed,  that  cleared  by  baptism  from 
all  fault  and  punishment,  they  might  fly  up  to  heaven  pure."  Milner,  in 
his  Church  History,  (vol.  ii.  276,)  when  treating  of  Gregory  Nazianzen, 
says,  "  In  another  discourse,  he  protests  against  the  too  common  practice 
of  delaying  baptism,  which,  from  the  example  of  Constantine,  had  grown 
very  fashionable,  for  reasons  equally  corrupt  and  superstitious.  Men  Hved 
in  sin  as  long  as  they  thought  they  could  safely,  and  deferred  baptism  till 
their  near  approach  to  death,  under  a  groundless  hope  of  washing  away  all 
their  guilt  at  once."  See  also  Turretine's  Theology,  (Geneva,  1690,)  vol. 
iii.  p.  435.— j&c?. 

^  "  Si  celuy  qui  n'  estoit  pas  encore  parfaitement  instruit  en  la  doctrine 
Chrestienne,  et  toutesfois  auoit  desia  de  \Taye  affection  embrasse  la  foy ;" — 
"  If  one,  that  had  not  as  yet  been  fully  instructed  in  Christian  doctrine, 
but  yet  had  already  embraced  the  faith  with  true  aflection." 

»  "  Baptism,"  says  Dr.  Dick,  in  his  Lectures  on  Theology,  (vol.  iv.  pp. 


38  COMMENTARY  ON  THE  CHAP.  XV.  31. 

This  passage  shows  us,  too,  that  those  impostors  who  had  dis- 
turbed the  faith  of  the  Corinthians,  had  contrived  a  figurative 
resurrection,  making  the  farthest  goal  of  believers  to  be  in 
this  world.  His  repeating  it  a  second  time.  Why  are  they 
also  baptised  for  the  dead  'I  gives  it  greater  emphasis :  "  Not 
only  are  those  baptized  who  think  that  they  are  to  live  longer, 
but  those  too  who  have  death  before  their  eyes ;  and  that,  in 
order  that  they  may  in  death  reap  the  fruit  of  their  baptism/' 

SO.  Why  are  we  also  ?  "  If  our  resurrection  and  ultimate 
felicity  are  in  this  world,  why  do  we  of  our  own  accord 
abandon  it,  and  voluntarily  encounter  death  V  The  argu- 
ment might  also  be  unfolded  in  this  manner :  "  To  no  pur- 
pose would  we  stand  in  peril  every  hour,  if  we  did  not  look 
for  a  better  life,  after  death  has  been  passed  through."  He 
speaks,  however,  of  voluntary  dangers,  to  which  believers  ex- 
pose their  lives  for  the  purpose  of  confessing  Christ.  "  This 
magnanimity  of  soul,  I  say,  in  despising  death,  would  be 
ascribed  to  rashness  rather  than  firmness,  if  the  saints 
perished  at  death,  for  it  is  a  diabolical  madness  to  purchase 
by  death  an  immortal  fame."^ 

31.  /  die  daily.  Such  a  contempt  of  death  he  declares  to 
be  in  himself,  that  he  may  not  seem  to  talk  bravely  when 
beyond  the  reach  of  danger.     "  I  am  every  day,"  says  he, 

183,  184,)  "  imports  our  interest  in  the  resurrection  of  Christ  and  its  con- 
sequences. It  was  called  by  the  ancients  '  the  earnest  of  good  things  to 
come,'  and  '  the  type  of  the  future  resurrection.'  May  not  this  be  the 
meaning  of  that  passage  in  the  fifteenth  chapter  of  the  first  Epistle  to  the 
Corinthians,  concerning  which  there  has  been  such  a  diversity  of  opinion  ? 
'  Else  Avhat  shall  they  do  which  are  baptized  for  the  dead,  if  the  dead  rise 
not  ?  why  are  they  then  baptized  for  the  dead  ?'  (1  Cor.  xv.  29.)  Some  of 
the  Fathers  understood  the  expression,  vtI^  tuv  vdc^Zv,  to  mean  to  be  bap- 
tized into  the  hope  of  the  resurrection  of  the  dead ;  or,  what  amounts  to 
the  same  thing,  to  submit  to  baptism  that  they  might  fill  up  the  places  of 
those  who  had  died,  thus  declaring  their  belief  that  they  had  not  perished, 
but  were  alive  in  a  better  world,  and  their  hope  that,  through  Jesus  Christ, 
to  whom  they  dedicated  themselves  in  baptism,  they  also  should  be  raised 
again  to  enjoy  the  same  glorious  recompense.  According  to  this  view  of 
the  passage,  a  resurrection  to  life  is  one  of  the  blessings  signified  and  sealed 
by  this  institution.  It  assures  us  of  a  triumph  over  death  and  the  grave, 
through  the  redeeming  blood  of  Christ,  with  which  we  are  sprinkled ;  and 
of  admission  into  heaven,  for  which  we  are  qualified  by  the  washing  of  re- 
generation . "  — Ed. 

^  "  Quand  quelques  fois  les  mondaines  s'exposent  a  la  mort  seuleraent 
pour  acquerir  vn  bruit  immortel ;" — "  When  worldly  persons  in  some  cases 
expose  themselves  to  death,  merely  to  acquire  an  immortal  fame." 


CHAP.  XV.  81.       FIRST  EPISTLE  TO  THE  CORINTHIANS.  39 

"  incessantly  beset  witli  death.  What  madness  Avere  it  in 
me  to  undergo  so  much  misery,  if  there  were  no  reward  in 
reserve  for  me  in  heaven  ?  Nay  more,  if  my  glory  and  bliss 
lie  in  this  world,  why  do  I  not  rather  enjoy  them,  than  of 
my  own  accord  resign  them  ?"  He  says  that  he  dies  daily ^ 
because  he  was  constantly  beset  with  dangers  so  fomiidable 
and  so  imminent,  that  death  in  a  manner  was  impending 
over  him.  A  similar  expression  occurs  in  Psalm  xliv.  22, 
and  we  shall,  also,  find  one  of  the  same  kind  occurring  in 
the  second  Epistle.     (2  Cor.  xi.  28.) 

By  our  glory.  The  old  translation  reads  propter,  {because 
of,y  but  it  has  manifestly  arisen  from  the  ignorance  of  tran- 
scribers ;  for  in  the  Greek  particle^  there  is  no  ambiguity. 
It  is  then  an  oath,  by  which  he  wished  to  arouse  the  Corin- 
thians, to  be  more  attentive  in  listening  to  him,  when  reason- 
ing as  to  the  matter  in  hand.^-  "  Brethren,  I  am  not  some 
philosopher  prattling  in  the  shade.^  As  I  expose  myself 
every  day  to  death,  it  is  necessary  that  I  .hould  think  in 
good  earnest  of  the  heavenly  life.  Believe,  therefore,  a  man 
who  is  thoroughly  experienced.'' 

It  is  also  a  form  of  oath  that  is  not  common,  but  is  suited 
to  the  subject  in  hand.  Corresponding  to  this  was  that  cele- 
brated oath  of  Demosthenes,  which  is  quoted  by  Fabius,^ 
when  he  swore  by  the  Shades  of  those  who  had  met  death 
in  the  field  of  Marathon,  while  his  object  was  to  exhort  them 
to  defend  the  Republic.^     So  in  like  manner  Paul  here  swears 

^  The  rendering  in  Wiclif  (1380)  is— for  youre  glork. — Ed. 

2  The  particle  ^h,  made  use  of  in  solemn  protestation. — Ed. 

3  "  Yeu  qu'il  parloit  k  bon  escient,  ayant  luy-mesme  les  mains  a  la  be- 
songne,  ainsi  qu'  on  dit ;" — "  Inasmuch  as  he  spoke  in  good  earnest,  having 
himself  his  hands  in  the  work,  as  they  say." 

*  "  Quelque  Philosophe  qui  triomphe  de  dire,  estant  loin  de  la  prat- 
tique ;" — "'  Some  Philosopher,  that  talks  loftily,  while  far  from  the  scene 
of  action." 

5  "  Lequel  Quintilian  allegue ;" — "  Which  Quintilian  quotes." 
«  "  Quid  denique  Demosthenes  ?  .  .  .  .  non  illud  jusjiuranduni  per 
csesos  in  IMarathone  ac  Salamine  propugnatores  reipublicse,  satis  manifesto 
docet,  prseceptorum  ejus  Platonem  fuisse  ?" — "  What  in  fine  as  to  Demos- 
thenes ?  .  .  .  .  Does  not  that  celebrated  oath  by  these  defenders  of  the 
Republic  who  were  slain  at  Marathon  and  Salamis,  affoi'd  ample  evidence, 
that  Plato  was  his  preceptor?"  QuiiwtiUan,  (Edin.  1810,)  vol.  ii.  p.  455. 
The  celebrated  oath  of  the  Grecian  orator  referred  to,  was  in  these  terms — 
i]  vols  ly  "Mtt^a^uvi  Ti-rruxoTcci. — '<  By  tliosc  who  fell  at  Marathon." — Ed. 


40  COMMENTARY  ON  THE  CHAP.  XV.  32. 

by  the  glory  which  Christians  have  in  Christ.  Now  that 
glory  is  in  heaven.  He  shows,  then,  that  what  they  called  in 
question  was  a  matter  of  which  he  was  so  well  assured,  that 
he  was  prepared  to  make  use  of  a  sacred  oath — a  display  of 
skill  which  must  be  carefully  noticed. 

82.  7/"  according  to  the  manner  of  men.  He  brings  for- 
ward a  notable  instance  of  death,  from  which  it  might  be 
clearly  seen  that  he  would  have  been  worse  than  a  fool,  if 
there  were  not  a  better  life  in  reserve  for  us  beyond  death  ; 
for  it  was  an  ignominious  kind  of  death  to  which  he  was  ex- 
posed. "  To  what  purpose  were  it,''  says  he,  "  for  me  to 
incur  infamy  in  connection  with  a  most  cruel  death,  if  all  my 
hopes  were  confined  to  this  world?''  According  to  the  man- 
ner of  men,  means  in  this  passage,  in  respect  of  human  life, 
so  that  we  obtain  a  reward  in  this  world. 

Now  by  those  i\\^i  fought  with  beasts,  are  meant,  not  those 
that  were  thrown  to  wild  beasts,  as  Erasmus  mistakingly 
imagined,  but  those  that  were  condemned  to  be  set  to  fight 
with  wild  beasts — to  furnish  an  amusement  to  the  people. 
There  were,  then,  two  kinds  of  punishment,  that  were  totally 
different — to  be  thrown  to  wild  beasts,  and  to  fight  with  wild 
beasts.  For  those  that  were  thrown  to  wild  beasts  were 
straightway  torn  in  pieces ;  but  those  that  fought  with  wild 
beasts  went  forth  armed  into  the  arena,  that  if  they  were  en- 
dued with  strength,  courage,  and  agility,  they  might  effect 
their  escape  by  dispatching  the  wild  beasts.  Nay  more, 
there  was  a  game  in  which  those  who  fought  with  wild  beasts 
were  trained,  like  the  gladiators.^  Usually,  however,  very- 
few  escaped,  because  the  man  who  had  dispatched  one  wild 
beast,  was  required  to  fight  with  a  second,^  until  the  cruelty 
of  the  spectators  was  satiated,  or  rather  was  melted  into 
pity ;  and  yet  there  were  found  men  so  abandoned  and 

^  "  Et  mesme  comme  il  y  auoit  le  ieu  de  Tescrime  pour  duire  des  gens  a 
combatre  les  vns  contre  les  autres,  pour  donner  passetemps  au  peuple, 
aussi  il  y  auoit  vn  ieu  auquel  on  fa9onnoit  des  gens  a  combatre  contre  les 
bestes  es  spectacles  publiques ;" — "  Nay  more,  as  there  was  a  game  of 
fencing  for  training  persons  for  fighting  with  each  other,  to  afibrd  amuse- 
ment to  the  people,  so  there  was  a  game  in  which  they  made  persons  fight 
with  wild  beasts  in  the  public  shows." 

2  "  N'  estoit  pas  quitte,  mais  il  luy  faloit  retourner  au  combat  contre  la 
seconde." — "  He  was  not  let  go,  but  had  to  retiu-n  to  fight  with  a  second." 


CHAP.  XV.  32.       FIRST  EPISTLE  TO  THE  CORINTHIANS.  41 

desperate,  as  to  hire  themselves  out  for  this  !^  And  this,  I 
may  remark  by  the  way,  is  that  kind  of  hunting  that  is 
punished  so  severely  by  the  ancient  canons,  as  even  civil 
laws  brand  it  with  a  mark  of  infamy.^ 

1  return  to  Paul.^  We  see  what  an  extremity  Grod  al- 
lowed his  servant  to  come  to,  and  how  wonderfully,  too,  he 
rescued  him.  Luke,'^  however,  makes  no  mention  of  this 
fight.  Hence  we  may  infer  that  he  endured  many  things 
that  have  not  been  committed  to  writing. 

Let  us  eat  and  drink.  This  is  a  saying  of  the  Epicureans, 
who  reckon  man's  highest  good  as  consisting  in  present  en- 
joyment. Isaiah  also  testifies  that  it  is  a  saying  made  use 
of  by  profligate  persons,  (Is.  xxii.  13,)  who,  when  the  Pro- 
phets of  God  threaten  them  with  ruin,^  with  the  view  of 
calling  them  to  repentance,  making  sport  of  those  threaten- 
ings,  encourage  themselves  in  wantonness  and  unbridled 
mirth,  and  in  order  to  show  more  openly  their  obstinacy, 
say,  "  Since  die  we  must,  let  us  meanwhile  enjoy  the  time, 
and  not  torment  ourselves  before  the  time  with  empty  fears.'' 
As  to  what  a  certain  General  said  to  his  army,^  "  My  fellow- 

^  "  Sometimes  freemen,  of  desperate  circumstances,  sought  a  precarious 
subsistence  by  hazarding  their  Uves  in  this  profession ;  but  it  was  chiefly- 
exercised  by  slaves,  and  prisoners  of  war,  whom  their  masters  or  conquer- 
ors devoted  to  it ;  or  by  condemned  persons,  to  whom  w^as  thus  afforded  an 
uncertain  prolongation  of  existence,  dependent  upon  their  own  prowess, 
activity,  or  skill." — Illustrated  Co'mmentary . — Ed. 

2  "  What  was  called  venatio."  (hunting,)  '-  or  the  fighting  of  wild  beasts 
with  one  another,  or  with  men  called  hestiarii,  {fighters  with  wild  heasts,) 
who  were  either  forced  to  this  by  way  of  pimishment,  as  the  primitive 
Christians  often  were ;  or  fought  voluntarily,  either  from  a  natural  ferocity 
of  disposition,  or  induced  by  hire,  (auctoramento,)  Cic.  Tusc,  Qusest.  ii.  17. 
Fam.  vii.  1.,  Off.  ii.  16.,  Vat.  17.  An  incredible  number  of  animals  of 
various  kinds  were  brought  from  all  quarters,  for  the  entertaiimient  of  the 
people,  and  at  an  immense  expense.  Cic.  Fam.  viii.  2,  4,  6.  They  were 
kept  in  inclosures,  called  vivaria,  till  the  day  of  exhibition.  Pompey  in 
his  second  consulship  exliibited  at  once  500  lions,  who  Avere  all  dispatched 
in  five  days;  also  18  elephants.  Dio.  39.  38.  Plin.  8.  7.  Adam's  Ro- 
man Antiquities,  (Edin.  1792,)  pp.  343,  344.— ^c?. 

3  "  le  retourne  maintenant  a  parler  de  Sainct  Paul ;" — "  I  now  retiuTi 
to  speak  of  St.  Paul." 

4  "  Sainct  Luc  aux  Actes;" — "  St.  Luke  in  the  Acts." 

5  "  De  mine  et  perdition  ;" — "  With  ruin  and  perdition." 

«  "  Car  quant  a  ce  qui  on  trouue  entre  les  histoires  anciennes  que 
quelqu'vn  disoit  aux  soldats  :" — •'  For  as  to  its  being  recorded  in  ancient 
histories,  that  one  said  to  his  soldiers." 


42  COMMENTARY  ON  THE  CHAP.  XV.  S3. 

soldiers,  let  us  dine  heartily,  for  we  shall  sup  to-day  in  the 
regions  below, "^  that  was  an  exhortation  to  meet  death  with 
intrepidity,  and  has  nothing  to  do  with  this  subject.  I  am 
of  opinion,  that  Paul  made  use  of  a  jest  in  common  use 
among  abandoned  and  desperately  wicked  persons,  or  (to 
express  it  shortly)  a  common  proverb  among  the  Epicureans 
to  the  following  purpose  :  "  If  death  is  the  end  of  man,  there 
is  nothing  better  than  that  he  should  indulge  in  pleasure, 
free  from  care,  so  long  as  life  lasts."  Sentiments  of  this 
kind  are  to  be  met  with  frequently  in  Horace.^ 

33.  Be  not  deceived.  Evil  communications  corrupt  good 
manners.  As  nothing  is  easier  than  to  glide  into  profane 
speculation,  under  the  pretext  of  inquiring,^  he  meets  this 
danger,  by  warning  them  that  evil  communications  have  more 
effect  than  we  might  suppose,  in  polluting  our  minds  and  cor- 
rupting our  morals.^  To  show  this,  he  makes  use  of  a  quota- 
tion from  the  poet  Menander,^  as  we  are  at  liberty  to  borrovr 

^  The  allusion  is  to  Leonidas,  king  of  Sparta,  when  addressing  300 
Spartans,  at  the  Pass  of  Thermopylje,  Avho  "  by  an  act  of  intrepidity,  rarely 
paralleled  in  history,  set  themselves  to  defend  that  Pass,  in  opposition  to 
20,000  Persian  troops,  and  during  the  night  spread  dreadful  havoc  and 
consternation  among  the  Persians,  but  the  morning  light  at  length  dis- 
covering their  small  number,  they  were  immediately  smTOimded  and 
slaughtered." — Rohertsoiis  History  of  Greece,  p.  151. — Ed. 
^  The  following  instances  may  be  quoted  as  a  specimen : — 

"  O  beate  Sesti ! 
Vitse  summa  brevis  nos  vetat  inchoare  longam, 
Jam  te  premet  nox,  fabulseque  Manes 
Et  domus  exilis  Plutonia : 
O  happy  Sestius  !  the  brief  span  of  human  life  forbids  us  to  indulge  a 
distant  hope.     Soon  will  night  descend  upon  thee,  and  the  fabulous  Manes, 
and  the  shadowy  mansion  of  Pluto." — Hor.  Carm.  I.  4,  13-17. 
"  Sapias,  vina  hques,  et  spatio  brevi 
Spem  longam  reseces.     Dum  loquimur,  fugerit  invida 
Aetas.     Carpe  diem,  quam  minimum  credula  postero. 
Be  wise  ;  rack  off  your  wines  ;  and  abridge  your  distant  hopes  in  adap- 
tation to  the  brevity  of  life.    While  we  speak,  envious  age  has  been  flying. 
Seize  the  present  day,  depending  as  little  as  possible  on  any  future  one." 
— Hor.  Carm.  I.  11.  6-8. 

3  "  De  douter  et  s'enquerir  ;" — "  Of  doubting  and  inquiring." 
*  "  Les  bonnes  moeurs  ;" — "  Good  manners." 

5  "  Menander  was  a  celebrated  comic  poet  of  Athens,  educated  under 
Theophrastus.  His  writings  were  replete  with  elegance,  refined  wit,  and. 
judicious  observations.  Of  one  hundred  and  eight  comedies  which  he  wrote, 
nothing  remains  but  a  few  fragments.  He  is  said  to  have  drowned  himself 
in  the  fifty-second  year  of  his  age,  b.  c.  293,  because  the  compositions  of 
his  rival  Philemon  obtained  more  applause  than  his  own." — Barnes. — Ed. 


CHAP.  XV.  33.       FIRST  EPISTLE  TO  THE  CORINTHIANS.  43 

from  every  quarter  everything  that  has  come  forth  from  God. 
And  as  all  truth  is  from  God,  there  is  no  doubt  that  the 
Lord  has  put  into  the  mouth  of  the  wicked  themselves,  what- 
ever contains  true  and  salutary  doctrine.  I  prefer,  however, 
that,  for  the  handling  of  this  subject,  recourse  should  be  had 
to  Basil's  Oration  to  the  Young.  Paul,  then,  being  aware 
that  this  proverb  was  in  common  use  among  the  Greeks, 
chose  rather  to  make  use  of  it,  that  it  might  make  its  way 
into  their  minds  more  readily,  than  to  express  the  same 
thing  in  his  own  words.  For  they  would  more  readily  re- 
ceive what  they  had  been  accustomed  to — as  we  have  expe- 
rience of  in  proverbs  with  which  w^e  are  familiar. 

Now  it  is  a  sentiment  that  is  particularly  worthy  of  at- 
tention, for  Satan,  when  he  cannot  make  a  direct  assiiult 
upon  us,^  deludes  us  under  this  pretext,  that  there  is  nothing 
wrong  in  our  raising  any  kind  of  disputation  with  a  view  to 
the  investigation  of  truth.  Here,  therefore,  Paul  in  oppo- 
sition to  this,  warns  us  that  we  must  guard  against  evil 
communications,  as  we  would  against  the  most  deadly  poison, 
because,  insinuating  themselves  secretly  into  our  minds, 
they  straightway  corrupt  our  whole  life.  Let  us,  then,  take 
notice,  that  nothing  is  more  pestilential  than  corrupt  doc- 
trine and  profane  disputations,  w^hich  draw  us  off,  even  in 
the  smallest  degree,  from  a  right  and  simple  faith  ;^  for  it  is 
not  without  good  reason  that  Paul  exhorts  us  not  to  be  de- 
ceived? 

^  "  Pour  nous  seduire  ;" — "  To  draw  us  aside." 
2  "  De  la  simplicite  de  la  foy  ;" — "  From  the  simplicity  of  the  faith." 
^  "  The  connection  is  not  that  in  which  we  should  have  expected  such  a 
maxim  to  be  inserted.  It  is  in  the  midst  of  a  very  affecting  and  instructive 
view  of  the  resurrection  of  the  dead  and  the  life  everlasting  ;  but  the  oc- 
casion of  it  was  this :  the  Corinthians  had  received,  from  the  intrusion  of 
false  teachers,  principles  which  militated  against  that  great  doctrine.  They 
had  been  taught  to  explain  it  away,  and  to  resolve  it  merely  into  a  moral 
process  which  takes  place  in  the  present  world ;  interpreting  what  is  said 
of  the  resurrection  of  the  dead  in  a  mystical  and  figurative  manner.  The 
apostle  insinuates,  that  it  was  by  a  mixture  of  the  corrupt  communications 
of  these  men  with  the  Christian  Chiu"ch,  and  the  intimate  contact  into 
Avhich  they  had  permitted  themselves  to  come  with  them,  that  they  had 
been  led  off  from  the  fimdamental  doctrine  of  the  gospel,  and  rejected  a 
primary  part  of  the  apostolic  testimony.  '  For  if  there  be  no  resurrection 
of  the  dead,  then,'  as  he  observed,  '  is  Christ  not  risen,  and  if  Christ  be 
not  risen,  then  is  our  preaching  vain,  and  your  faith  is  also  vain ;  ye  are 


44  COMMENTARY  ON  THE  CHAP.  XV.  34. 

34.  Awake  righteously.  As  he  saw  that  the  Corinthians 
were  in  a  manner  intoxicated/  through  excessive  careless- 
ness, he  arouses  them  from  their  torpor.  By  adding,  how- 
ever, the  adverb  righteously,  he  intimates  in  what  way  he 
would  have  them  wake  up.  For  they  were  sufficiently  at- 
tentive and  clear-sighted  as  to  their  own  affairs  :  nay  more, 
there  can  be  no  doubt  that  they  congratulated  themselves 
on  their  acuteness  ;  but  in  the  mean  time  they  were  drowsy, 
where  they  ought  most  of  all  to  have  been  on  the  watch. 
He  says  accordingly,  atoake  righteously — that  is,  "  Direct 
your  mind  and  aim  to  things  that  are  good  and  holy.'' 

He  adds  at  the  same  time  the  reason.  For  some,  says  he, 
among  you  are  in  ignorance  of  God.  This  required  to  be 
stated  :  otherwise  they  might  have  thought  that  the  admo- 
nition was  unnecessary  ;  for  they  looked  upon  themselves  as 
marvellously  wise.  Now  he  convicts  them  of  ignorance  of 
God,  that  they  may  know  that  the  main  thing  was  wanting 

yet  in  yoiir  sins.'  We  see,  that  notwithstanding  the  apostle  had  planted  pure 
Christianity  among  the  Corinthians,  and  had  confirmed  it  by  the  most 
extraordinary  miracles  and  supernatmral  operations,  yet  such  was  the  con- 
tagion of  evil  example  and  corrupt  communication,  that  the  members  of 
the  Corinthian  Church,  in  a  very  short  time,  departed  from  the  funda- 
mental article  of  the  truth  as  it  is  in  Jesus  Christ ;  and  hence  we  may 
learn  the  importance,  nay,  the  necessity,  of  being  on  our  guard  in  this 
respect,  and  of  avoiding  such  confidence  in  ourselves  as  might  induce  us  to 
neglect  the  caution  here  so  forcibly  expressed — 'Be  not  deceived;  evil 
commmiications  corrupt  good  manners.'  " — E.  HaWs  Works,  (Lond. 
1846,)  vol.  vi.  pp.  273,  274.— Ed. 

1  The  original  word  Uvj^r/'aTs,  properly  signifies  to  awake  sober  out  of  a 
drunken  sleep.  It  is  used  in  this  sense  in  some  instances  in  the  Sep'tua- 
gint.  Thus  in  Joel  i.  5,  Exv^j-v^-ars,  «/  f^iSvovri?,  Awake,  ye  drunkards. 
See  also  Gen.  ix.  24,  and  1  Sam.  xxv.  37.  It  is  used  in  the  same  sense 
by  classical  writers.  "  '  Awake  to  righteousness  and  sin  not,  for  some  have 
not  the  knov>^ledge  of  God.  I  speak  this  to  yoiu-  shame  ;'  that  is,  shake 
off  the  mental  delusion  and  stupor  in  which  the  intoxication  of  error  has 
involved  you,  that,  with  clear  and  exerted  faculties,  you  may  attend  to  the 
most  important  subject." — Brown's  Expository  Discourses  on  Peter,  vol. 
iii.  p.  8.  The  expression  e^vji-vl/ars  'htKa,tM5,{cLivake  righteously,)  i^rendiQrQA. 
hj  Luther  tt)ad?et  redjt  auf — "Wake  right  up."  It  is,  however,  generally 
considered  to  be  elliptical.  Some  supply  Z,*i(Tovr'.s — «  Awake,  that  ye  may 
live  righteously.  Others  imderstand  '^iKu-iw;,  as  equivalent  to  ^s  hxecius 
hr — "  as  it  is  fit  you  should."  "  Arrian  and  Menander.,"  says  Parkhurst, 
"  use  "hiKocius  in  this  sense,  as  may  be  seen  in  Alberti  on  the  text."  To  the 
two  authorities  quoted  by  Alberti,  Alexander  in  his  Paraphrase  on  1  Cor. 
XV.,  adds  one  from  Ocellus  Lueanus — 'o  li  l)iitf^.a.xouivoi  liKctiui — "but 
the  man  who  stands  up  for  his  own  authority  as  he,  ought  to  do."" — Apud 
Gale,  p.  533, 1.  20.     Ed.  1688.— ^d 


CHAP.  XV.  34.         FIRST  EFISTLE  TO  THE  CORINTHIANS. 


45 


in  them.  A  useful  admonition  to  those  who  lay  out  all 
their  agility  in  flying  through  the  air,  while  in  the  mean  time 
they  do  not  see  what  is  before  their  feet,  and  are  stupid 
where  they  ought,  most  of  all,  to  have  been  clear-sighted. 

To  your  shame.  Just  as  fathers,  when  reproving  their 
children  for  their  faults,  put  them  to  shame,  in  order  that 
they  may  by  that  shame  cover  their  shame.  When,  how- 
ever, he  declared  previously  that  he  did  not  wish  to  shame 
them,  (1  Cor.  iv.  14,)  his  meaning  was  that  he  did  not  wish 
to  hold  them  up  to  disgrace,  by  bringing  forward  their  faults 
to  public  view  in  a  spirit  of  enmity  and  hatred.^  In  the 
mean  time,  however,  it  was  of  advantage  for  them  to  be 
sharply  reproved,  as  they  were  still  indulging  themselves  in 
evils  of  such  magnitude.  Now  Paul  in  reproaching  them 
with  ignorance  of  God^  strips  them  entirely  of  all  honour. 


35.  But  some  man  \\dll  say,  How 
are  the  dead  raised  up?  and  with 
what  body  do  they  come  ? 

36.  Thou  fool,  that  which  thou 
sowest  is  not  quickened,  except  it  die. 

37.  And  that  which  thou  sowest, 
thou  sowest  not  that  body  that  shall 
be,  but  bare  grain,  it  may  chance  of 
wheat,  or  of  some  other  grain  : 

38.  But  God  giveth  it  a  body  as 
it  hath  pleased  him,  and  to  every 
seed  his  own  body. 

39.  All  flesh  is  not  the  same  flesh: 
but  there  is  one  kind  o/ flesh  of  men, 
another  flesh  of  beasts,  another  of 
fishes,  and  another  of  birds. 

40.  Thev-e  are  also  celestial  bodies, 
and  bodies  terrestrial :  but  the  glory 
of  the  celestial  is  one,  and  the  glory 
of  the  terrestrial  is  another. 

41.  There  is  one  glory  of  the  sun, 
and  another  glory  of  the  moon,  and 
another  glory  of  the  stars :  for  one 
star  difiereth  from  another  star  in 
glory. 

42.  So  also  is  the  resurrection  of 
the  dead;  it  is  sown  in  corruption; 
it  is  raised  in  incorruption : 

43.  It  is  sown  in  dishonour,  it  is 


35.  Sed  dicet  quispiam :  Quomo- 
do  suscitabuntur  mortui?  quali  au- 
tem  corpore  venient  ? 

36.  Demens,  tu  quod  seminas,  non 
vivificatur  nisi  mortuum  fuerit. 

37.  Et  quod  seminas,  non  corpus 
quod  nascetur,  seminas,  sed  nudum 
granmn :  exempli  gratia,  tritici,  aut 
alterius  cujusvis  generis : 

38.  Deus  autem  iUi  dat  corpus, 
quemadmodmn  voluerit,  et  uniciii- 
que  seminum  proprium  corpus. 

39.  Non  omnis  caro,  eadem  caro: 
sed  alia  caro  hominum,  aha  vero  caro 
pecudum,  alia  volucrum,  aha  pisci- 
um. 

40.  Sunt  et  corpora  ccelestia,  sunt 
corpora  terrestria:  quin  etiam  aha 
coslestium  gloria,  aha  terrestrium. 

41.  Aha  gloria  soUs,  aha  gloria 
lunae,  alia  gloria  stellariun:  stella 
a  Stella  differt  in  gloria : 


42.  Sic  et  resurrectio  mortuorum. 


43.  Seminatur  in  corruptione,  re- 


See  Calvin  on  the  Corinthians,  vol.  i.  p.  167. 


46 


COMMENTARY  ON  THE 


CHAR  XV.  35. 


raised  in  glory:  it  is  sown  in  weak- 
ness, it  is  raised  in  power : 


44.  It  is  sown  a  natural  body,  it 
is  raised  a  spiritual  body.  There  is 
a  natural  body,  and  there  is  a  spiri- 
tual body. 

45.  And  so  it  is  written,  The  first 
man  Adam  was  made  a  living  soul ; 
the  last  Adam  was  made  a  quicken- 
ing spirit. 

46.  Howbeit  that  was  not  first 
which  is  spiritual,  but  that  which  is 
natural;  and  afterward  that  which 
is  spiritual. 

47.  The  first  man  is  of  the  earth, 
earthy ;  the  second  man  is  the  Lord 
from  heaven. 

48.  As  is  the  earthy,  such  are  they 
also  that  are  earthy :  and  as  is  the 
heavenly,  such  are  they  also  that  are 
heavenly. 

49.  And  as  we  have  borne  the 
image  of  the  earthy,  we  shall  also 
bear  the  image  of  the  heavenly. 

50.  Now  this  I  say,  brethren,  that 
flesh  and  blood  cannot  inherit  the 
kingdom  of  God ;  neither  doth  cor- 
ruption inherit  incorruption. 


surgit  in  incorruptione :  seminatur 
in  ignominia,  resurgit  in  gloria :  se- 
minatur in  infirmitate,  resurgit  in 
potentia : 

44.  Seminatur  corpus  animale,  re- 
surgit corpus  spirituale :  est  corpus 
animale,  est  et  corpus  spirituale. 

45.  Quemadmodum  et  scriptum 
est,  (Oen.  ii.  7,)  Factus  est  primus 
homo  Adam  in  animam  viventem, 
ultimus  Adam  in  spiritum  ^ivifican- 
tem. 

46.  Sed  non  primum  quod  spiri- 
tuale est :  sed  animale,  deinde  spiri- 
tuale. 

47.  Primus  homo  ex  terra  ter- 
renus,  secimdus  homo,  Dominus  e 
coelo. 

48.  Qualis  terrenus,  tales  et  ter- 
reni,  et  qualis  coelestis,  tales  et  coe- 
lestes. 

49.  Et  quemadmodum  portavi- 
mus  imaginem  terreni,  portabimus 
et  imaginem  coelestis. 

50.  Hoc  autem  dico,  fratres,  quod 
caro  et  sanguis  regnum  Dei  heredi- 
tate  possidere  non  possunt,  neque 
corruptio  incorruptionem  hereditate 
possidebit. 


35.  How  will  they  he  raised  up  ?  There  is  nothing  that 
is  more  at  variance  with  human  reason  than  this  article 
of  faith.  For  who  but  God  alone  could  persuade  us  that 
bodies,  which  are  now  liable  to  corruption,  will,  after  having 
rotted  away,  or  after  they  have  been  consumed  by  fire,  or  torn 
in  pieces  hj  wdld  beasts,  will  not  merely  be  restored  entire, 
but  in  a  greatly  better  condition.  Do  not  all  our  apprehen- 
sions of  things  straightway  reject  this  as  a  thing  fabulous, 
nay,  most  absurd  f  Paul,  with  the  view  of  removing  entirely 
this  appearance  of  absurdity,  makes  use  of  an  anthypophora,^ 
that  is,  he  brings  forward  by  way  of  objection,  in  the  person 
of  another,  what  appears  at  first  view  to  be  at  variance  with 


^  "  Comme  la  plus  grande  absurdite  du  monde ;" — "  As  the  greatest 
absurdity  in  the  world." 

p.  281,  n. 


2  See  Calvin  on  the  Corinthians,  vol. 


CHAP.  XV.  57.       FIRST  EPISTLE  TO  THE  CORINTHIANS.  47 

the  doctrine  of  a  resurrection.  For  this  question  is  not  that 
of  one  who  inquires  doubtingly  as  to  the  mode,  but  of  one 
who  argues  from  impossibility — that  is,  what  is  said  as  to 
the  resurrection  is  a  thing  incredible.  Hence  in  his  reply- 
he  repels  such  an  objection  w4tli  severity.  Let  us  observe, 
then,  that  the  persons  who  are  here  introduced  as  speaking, 
are  those  who  endeavour  to  disparage,  in  a  way  of  scoffing, 
a  belief  in  the  resurrection,  on  the  ground  of  its  being  a 
thing  that  is  impossible. 

36.  Thou  fool,  that  which  thou  soivest  The  Apostle  might 
have  replied,  that  the  mode,  which  is  to  us  incomprehensible, 
is  nevertheless  easy  with  God.  Hence,  w^e  must  not  here 
form  our  judgment  according  to  our  own  understanding,  but 
must  assign  to  the  stupendous  and  secret  power  of  God  the 
honour  of  believing,  that  it  will  accomplish  w^hat  we  cannot 
comprehend.  He  goes  to  work,  however,  in  another  way. 
For  he  shows,  that  the  resurrection  is  so  far  from  being 
against  nature,  that  we  have  every  day  a  clear  illustration 
of  it  in  the  course  of  nature  itself — in  the  growth  of  the 
fruits  of  the  earth.  For  from  wdiat  but  from  rottenness 
spring  the  fruits  that  w^e  gather  out  of  the  earth  ?  For  wdien 
the  seed  has  been  sown,  unless  the  grains  die,  there  will  be 
no  increase.  Corruption,  then,  being  the  commencement 
and  cause  of  production,  we  have  in  this  a  sort  of  picture  of 
the  resurrection.  Hence  it  follow\s,  that  we  are  beyond 
measure  spiteful  and  ungrateful  in  estimating  the  power  of 
God,  if  w^e  take  from  him  wdiat  is  already  manifest  before 
our  eyes. 

37.  Thou^  sowest  not  that  body  that  will  spring  up.  This 
comparison  consists  of  two  parts — first,  that  it  is  not  to  be 
wondered  that  bodies  rise  from  rottenness,  inasmuch  as  the 
same  thing  takes  place  as  to  seed ;  and  secondly,  that  it  is 
not  at  variance  with  reason,  that  our  bodies  should  be  restored 
in  another  condition,  since,  from  bare  grain,  God  brings  forth 
so  many  ears  of  corn,  clothed  with  admirable  contrivance, 
and  stored  with  grains  of  superior  quality.  As,  however,  he 
might  seem  to  intimate,  by  speaking  in  this  way,  that  many 
bodies  will  therefore  rise  out  of  one,  he  modifies  his  discourse 
in  another  way,  by  saying  that  God  forms  the  body  as  it 


48  COMMENTARY  ON  THE  CHAP.  XV.  41. 

pleases  him,  meaning  that  in  that  also  there  is  a  difference 
in  respect  of  quality. 

He  adds,  *to  every  seed  its  own  body.  By  this  clause  he 
restricts  what  he  had  said  respecting  another  body ;  for  he 
says  that,  while  the  body  is  different,  it  is  in  such  a  way  as 
to  retain,  nevertheless,  its  particular  kind. 

39.  All  flesh  is  not,  &c.  Here  we  have  another  compari- 
son leading  to  the  same  conclusion,  though  there  are  some 
that  explain  it  otherwise.  For  when  he  says,  that  under  the 
name  oi  flesh  is  comprehended  the  body  of  a  man  as  well  as 
of  a  beast,  and  yet  the  flesh  in  those  two  cases  is  different, 
he  means  by  this  that  the  substance  indeed  is  the  same,  but 
there  is  a  difference  as  to  quality.  The  sum  is  this — that 
whatever  diversity  we  see  in  any  particular  kind  is  a  sort  of 
prelude  of  the  resurrection,  because  God  clearly  shows,  that 
it  is  no  difficult  thing  with  him  to  renew  our  bodies  by 
changing  the  present  condition  of  things.^ 

41.  There  is  one  glory  of  the  sun,  and  another  glory  of  the 
moon.     Not  only  is  there  a  difference  betweeen  heavenly 


1  "  Nearly  allied  to  these  are  the  examples  of  peculiar  transformations 
undergone  by  various  insects,  and  the  state  of  rest  and  insensibility  which 
precede  those  transformations ;  such  as  the  chrysalis  or  aurelia  state  of 
butterflies,  moths,  and  silkworms.  The  myrmeleon  formicaleo,  of  whose 
larva,  and  its  extraordinary  history,  Reaimiiir  and  Roesel  have  given  ac- 
curate descriptions,  continues  in  its  insensible  or  chrysalis  state  about  fom* 
weeks.  The  libellula,  or  dragon-fly,  continues  still  longer  in  its  state  of 
inaction.  Naturalists  tell  us  that  the  worm  repairs  to  the  margin  of  its 
pond,  in  quest  of  a  convenient  place  of  abode,  during  its  insensible  state. 
It  attaches  itself  to  a  plant,  or  piece  of  dry  wood,  and  the  skin,  which 
gradually  becomes  parched  and  brittle,  at  last  sphts  opposite  to  the  upper 
part  of  the  thorax :  through  this  aperture  the  insect,  now  become  mnged, 
quickly  pushes  its  way,  and  being  thus  extricated  from  confinement,  be- 
gins to  expand  its  wings,  to  flutter,  and,  finally,  to  launch  into  the  air  with 
that  gracefulness  and  ease  which  are  peculiar  to  this  majestic  tribe.  Now 
who  that  saw,  for  the  first  time,  the  little  pendant  coflSn  in  which  the  insect 
lay  entombed,  and  was  ignorant  of  the  transformation  of  which  we  are  now 
speaking,  would  ever  predict  that,  in  a  few  weeks,  perhaps  in  a  few  days 
or  hours,  it  would  become  one  of  the  most  elegant  and  active  of  winged 
insects  ?  And  who  that  contemplates,  with  the  mind  of  a  philosopher,  this 
current  transformation,  and  knows  that  two  years  before  the  insect  mounts 
into  the  air,  even  while  it  is  living  in  water,  it  has  the  rudiments  of  ^\^ngs, 
can  deny  that  the  body  of  a  dead  man  may,  at  some  future  period,  be 
again  invested  with  vigom*  and  activity,  and  soar  to  regions  for  which  some 
latent  organization  may  have  peculiarly  fitted  it  ?" — Olynthus  Gregory's 
Letters  on  the  Evidences  of  the  Christian  Religion,  p.  225. — Ed. 


CHAP.  XV.  43.       FIRST  EPISTLE  TO  THE  CORINTHIANS.  49 

bodies  and  eartlily,  but  even  the  heavenly  bodies  have  not 
all  the  same  glory ;  for  the  sun  surpasses  the  moon,  and  the 
other  stars  differ  from  each  other.  This  dissimilarity,  ac- 
cordingly, appears^  in  the  resurrection  of  the  dead,  A  mis- 
take, however,  is  commonly  fallen  into  in  the  application  f 
for  it  is  supposed  that  Paul  meant  to  say,  that,  after  the 
resurrection,  the  saints  will  have  different  degrees  of  honour 
and  glory.  This,  indeed,  is  perfectly  true,  and  is  proved  by 
other  declarations  of  Scripture  ;  but  it  has  nothing  to  do  with 
Paul's  object.  For  he  is  not  arguing  as  to  what  difference 
of  condition  there  will  be  among  the  saints  after  the  resur- 
rection, but  in  what  respect  our  bodies  at  present  differ  from 
those  that  we  will  one  day  receive.^ 

He  removes,  then,  every  idea  of  absurdity,  by  instituting 
this  comparison :  The  substance  of  the  sun  and  moon  is 
the  same,  but  there  is  a  great  difference  between  them  in 
point  of  dignity  and  excellence.  Is  it  to  be  wondered,  then, 
if  our  body  puts  on  a  more  excellent  quality  ?*  "  I  do  not 
teach  that  anything  will  take  place  at  the  resurrection  but 
what  is  already  presented  before  the  eyes  of  all.''  That  such 
is  the  meaning  of  the  words  is  clear  from  the  context.  For 
whence  and  for  what  purpose  would  Paul  make  such  a  tran- 
sition, were  he  now  comparing  them  with  one  another  in  re- 
spect of  the  difference  of  their  condition,  while  up  to  this 
point  he  has  been  comparing  the  present  condition  of  all 
with  their  future  condition,  and  immediately  proceeds  with 
that  comparison  ? 

43.  It  is  sown  in  corruption.  That  there  may  be  no  doubt 
remaining,  Paul  explains  himself,  by  unfolding  the  difference 
between  their  present  condition,  and  that  which  will  be  after 
the  resurrection.  What  connection,  then,  would  there  be  in 
his  discourse,  if  he  had  intended  in  the  first  instance^  to 

1  "  Ceste  diuersite  de  qiialite  se  monstre  ;"—'•'  This  difference  of  quality 
shows  itself." 

^  "  En  I'application  de  ceste  similitude ;" — "  In  the  application  of  this 
similitude." 

3  «  Comment  different  nos  corps  que  nous  auons  maintenant  de  ceux 
que  nous  aurons  apres :" — "  In  what  respect  our  bodies,  which  we  have 
now,  will  differ  from  those  that  we  shall  have  afterwards." 

*  «  Qu'il  n'ha  maintenant;"—"  Than  it  has  now." 

*  "  Au  propos  precedent ;" — "  In  the  foregoing  statement." 
VOL.  II.  D 


50  COMMENTARY  ON  THE  CHAP.  XV.  44. 

distinguish  between  the  different  degrees  of  future  gloiy 
among  the  saints  ?  There  can,  therefore,  be  no  doubt,  that 
he  has  been,  up  to  this  point,  following  out  one  subject.  He 
now  returns  to  the  first  similitude  that  he  had  made  use  of, 
but  applies  it  more  closely  to  his  design.  Or,  if  you  prefer 
it,  keeping  up  that  similitude,  he  figuratively  compares  the 
time  of  the  present  life  to  the  seed-time,  and  the  resurrec- 
tion to  the  harvest ;  and  he  says,  that  our  body  is  now,  in- 
deed, subject  to  mortality  and  ignominy,  but  will  then  be 
glorious  and  incorruptible.  He  says  the  same  thing  in  other 
words  in  Phil.  iii.  2L  Christ  will  change  our  vile  body,  that 
he  may  make  it  like  to  his  own  glorious  body. 

44.  It  is  sown  an  animal  body.  As  he  could  not  express 
each  particular  by  enumerating  one  by  one,  he  sums  up  all 
comprehensively  in  one  word,  by  saying  that  the  body  is 
now  animal,^  but  it  will  then  be  spiritual.  Now  that  is 
called  animal  which  is  quickened  by  (anima)  the  soul :  that 
is  spiritual  which  is  quickened  by  the  Spirit.^  Now  it  is 
the  soul  that  quickens  the  body,  so  as  to  keep  it  from 
being  a  dead  carcase.  Hence  it  takes  its  title  very  properly 
from  it.  After  the  resurrection,  on  the  other  hand,  that 
quickening  influence,  which  it  will  receive  from  the  Spirit, 
will  be  more  excellent.^  Let  us,  however,  always  bear  in 
mind,  what  we  have  seen  previously — that  the  substance  of 

*  "  It  is  generally  agreed  on  by  the  best  expositors,  that  4"^Z"^°'  here,  as 
being  opposed  to  orv£y^«r/xoj,  (spiritual,)  especially  as  the  expression  is  used 
with  a  reference  to  the  words  of  Moses  respecting  the  body  of  Adam,  iyinre 
ui  ■4'vxh  ^uffav,  (became  a  living  soul,)  must  signify  animal,  (literally  that 
which  draws  in  the  breath  of  life,  necessary  to  the  existence  of  all  animal 
bodies,)  that  which  is  endowed  with  faculties  of  sense,  and  has  need  of 
food,  drink,  and  sleep  for  its  support." — Bloomfield.  "  ■*'i/;t;iXfly,  not  <pv(n. 
xov,  (says  Granville  Fenn,)  and  therefore  not  '  naturale'  but  '  animale,'  as 
rendered  in  the  Latin.  Wiclif,"  (he  adds,)  "  strangely  rendered,  from  the 
Vulg.,  '  a  beastli  bodi,'  in  correcting  Avhom,  our  revisers  would  have  done 
well  to  prefer  '  animal'  to  '  natural." — Ed. 

2  "  Au  reste  la  ou  nous  traduisons,  Sensuel,  il  y  auroit  a  le  tourner  au 
plus  pres  du  Grec,  Animal :  c'est  a  dire,  gouuerne'  et  viuifie  de  Tame. 
Voyla  done  que  signifie  Le  corps  sensuel.  Le  corps  spirituel  est  celuy  qui 
est  viuifie'  de  I'Esprit ;" — "  But  what  we  translate  sensual,  might  be  ren- 
dered, more  closely  to  the  Greek,  animal :  that  is  to  say,  governed  and 
quickened  by  the  soul.  Mark  then  what  is  meant  by  the  sensual  body. 
The  spiritual  body  is  that  which  is  quickened  by  the  Spirit." 

«  "  Sera  vne  chose  beaucoup  plus  excellente ;" — "  WUl  be  a  thing  much 
more  excellent." 


CHAP.  XV.  45.       FIRST  EPISTLE  TO  THE  CORINTHIANS.  51 

the  body  is  the  same/  and  that  it  is  the  quality  only  that  fe 
is  here  treated  of.  Let  the  present  quality  of  the  body  be 
called,  for  the  sake  of  greater  plainness,  animation;^  let  the 
future  receive  the  name  of  inspiration.  For  as  to  the  soul's 
now  quickening  the  body,  that  is  effected  through  the  inter- 
vention of  many  helps  ;  for  we  stand  in  need  of  drink,  food, 
clothing,  sleep,  and  other  things  of  a  similar  nature.  Hence 
the  weakness  of  animation  is  clearly  manifested.  The  energy 
of  the  Spirit,  on  the  other  hand,  for  quickening,  will  be  much 
more  complete,  and,  consequently,  exempted  from  necessities 
of  that  nature.  This  is  the  simple  and  genuine  meaning  of 
the  Apostle  :  that  no  one  may,  by  philosophizing  farther, 
indulge  in  airy  speculations,  as  those  do,  who  suppose  that 
the  substance  of  the  body  will  be  spiritual,  while  there  is  no 
mention  made  here  of  substance,  and  no  change  will  be  made 
upon  it. 

45.  As  it  is  written,  The  first  Adam  was  made.  Lest  it 
should  seem  to  be  some  new  contrivance  as  to  the  animal 
hody^  he  quotes  Scripture,  which  declares  that  Adam  became 
a  living  soul,  (Gen.  ii.  7) — meaning,  that  his  body  w^as  quick- 
ened by  the  soul,  so  that  he  became  a  living  man.  It  is 
asked,  what  is  the  meaning  of  the  word  soul  here  ?  It  is 
well  known,  that  the  Hebrew  word  K^fi^,  (nephesh,)  wdiich 
Moses  makes  use  of,  is  taken  in  a  variety  of  senses  ;  but  in 
this  passage  it  is  taken  to  mean  either  vital  motion,  or  the| 
very  essence  of  life  itself  The  second  of  these  I  rather  pre- 
fer. I  observe  that  the  same  thing  is  affirmed  as  to  beasts 
— that  they  were  made  a  living  soul,  (Gen.  i.  20,  24  ;)  but  as 
the  soul  of  every  animal  must  be  judged  of  according  to  its 
kind,  there  is  nothing  to  hinder  that  a  soul,  that  is  to  say, 
vital  motion,  may  be  common  to  all ;  and  yet  at  the  same 
time  the  soul  of  man  may  have  something  peculiar  and  dis-  ^ 
tinguishing,  namely,  immortal  essence,  as  the  light  of  intel- 
ligence and  reason. 

1  "  La  substance  du  corps  sera  tousiours  \Tie ;"— "  The  substance  of  the 
body  will  always  be  the  same." 

2  "Animation,  qui  est  nom  descendant  de  ce  mot  Ame;" — "Animationf 
which  is  a  name  derived  from  this  word  Soul." 

8  "  Vne  nouuelle  imagination  quil  ait  forgee  ;" — "  A  new  fancy  that  he 
had  contrived." 


52  COMMENTARY  ON  THE  CHAP.  XV.  45- 

The  last  Adam.  This  expression  we  do  not  find  anywhere 
written}  Hence  the  phrase,  It  is  turitten,  must  be  under- 
stood as  referring  exclusively  to  the  first  clause ;  but  after 
bringing  forward  this  testimony  of  Scripture,  the  Apostle 
now  begins  in  his  own  person  to  draw  a  contrast  between 
Christ  and  Adam.  "  Moses  relates  that  Adam  was  furnished 
with  a  living  soul:  Christ,  on  the  other  hand,  is  endowed 
with  a  life-giving  Spirit.  Now  it  is  a  much  greater  thing  to 
be  life,  or  the  source  of  life,  than  simply  to  live."^  It  must 
be  observed,  however,  that  Christ  did  also,  like  us,  become  a 
living  soul;  but,  besides  the  soul,  the  Spirit  of  the  Lord  was 
also  poured  out  upon  him,  that  by  his  power  he  might  rise 
again  from  the  dead,  and  raise  up  others.  This,  therefore, 
must  be  observed,  in  order  that  no  one  may  imagine,  (as 
Apollinaris'^  did  of  old,)  that  the  Spirit  was  in  Christ  in  place 

^  "  Ceci  n'est  point  trouue  en  lieu  queleonque  de  I'Escriture ;" — "  This 
is  not  found  in  any  passage  of  Scripture." 

2  "  As  it  is  said,  Adam  was  at  first  a  living  soul,  ('  So  God  breathed 
into  him  the  breath  of  life,' — that  pm-e,  divine,  and  heavenly  breath.)  '  and 
he  became  a  living  soul;'  so,  then  to  have  asked  the  question,  'What  is 
man  ?'  must  have  been  to  receive  the  answer,  '  He  is  a  living  soul :  he  is 
all  soul,  and  that  soul  all  life.'  But  now  is  this  \i\ing  soul  biuried  in  flesh, 
a  lost  thing  to  all  the  true,  and  great,  and  noble  ends  and  purposes  of  that 
life  w^hich  was  at  first  given  it.  It  is  true,  indeed,  that  this  is  a  thing 
much  less  than  what  is  said  of  the  second  Adam,  iii  1  Cor.  xv.  45.  '  The 
first  man  Adam  was  made  a  living  soul ;  the  second  Adam  was  a  quicken- 
ing Spirit.'  This  latter  is  a  great  deal  more.  A  living  soul  signified  him 
to  live  himself;  but  a  quickening  spirit  signifies  a  power  to  make  others 
live.  That  the  first  Adam  could  not  do ;  the  more  excellent  kind  of  life 
which  he  had  (for  there  was  a  complication  of  lives  in  the  first  creation 
of  this  man)  he  could  not  lose ;  but  he  could  not  give.  He  could  not  lose 
it  from  himself ;  but  he  could  never  have  given  it,  by  any  power  or  im- 
mediate efficiency  of  his  own,  to  another.  Here  the  second  Adam — the 
constitution  of  the  second  Adam — was  far  above  that  of  the  first,  in  that 
he  could  quicken  others — a  quickening  spirit,  not  only  quickened  passively, 
but  quickened  actively,  such  a  spirit  as  could  give  spirit,  and  diffuse  life," 
—Howe's  Works,  (Lond.  1834,)  p.  \20d.—Ed. 

^  The  views  held  by  Apollinaris  were  as  follows :  "  Christum  corpus 
assumpsisse  sine  anima,  quod  pro  anima  ei  fuerit  deltas  illudque  corpus 
consubstantiale  fuisse  deitati,  nee  ex  substantia  Marise  efformatum ;" — 
"  That  Christ  assumed  a  body  without  a  soul,  because  Deity  was  to  him  in 
place  of  a  soul,  and  that  body  was  co-essential  with  Deity,  and  was  not 
formed  from  the  substance  of  Mary." — See  Mastricht's  Theology,  (1698,) 
vol.  ii.  p.  975.  "  ApoUinaris,  or  Apollinarius,  taught  that  the  Son  of 
God  assumed  manhood  without  a  soul,  {■^vx,m  cnv,)  as  Socrates  relates; 
but  afterwards,  changing  his  mind,  he  said  that  he  assumed  a  soul,  but 
that  it  did   not  possess  the  intelligent  or  rational   principle,  (veuv  Js  ovk 


CHAP.  XV.  46.       FIliST  EPISTLE  TO  THE  OOKINTHIANS.  53 

of  a  soul.  And  independently  of  this,  tlie  interpretation  of 
this  passage  may  be  taken  from  the  eighth  chapter  of  the 
Romans,  where  the  Apostle  declares,  that  the  body,  indeed, 
is  dead,  on  account  of  sin,  and  we  carry  in  us  the  elements 
of  death  ;  but  that  the  Spirit  of  Christ,  who  raised  him  up 
from  the  dead,  dwelleth  also  in  us,  and  that  he  is  life,  to  raise 
up  us  also  one  day  from  the  dead.  (Rom.  viii.  10,  11.)  From 
this  you  see,  that  we  have  living  soids,  inasmuch  as  we  are 
men,  but  that  we  have  the  life-giving  Spirit  oi  Christ  poured 
out  ujDon  us  by  the  grace  of  regeneration.  In  short,  Paul's 
meaning  is,  that  the  condition  that  we  obtain  through  Christ 
is  greatly  superior  to  the  lot  of  the  first  man,  because  a  liv- 
ing soul  was  conferred  upon  Adam  in  his  own  name,  and  in 
that  of  his  posterity,  but  Christ  has  procured  for  us  the 
Spirit,  who  is  life. 

Now  as  to  his  calling  Christ  the  last  Adam,  the  reason  is 
this,  that  as  the  human  race  was  created  in  the  first  man,  so 
it  is  renewed  in  Christ.  I  shall  express  it  again,  and  more 
distinctly :  All  men  were  created  in  the  first  man,  because, 
whatever  God  designed  to  give  to  all,  he  conferred  upon  that 
one  man,  so  that  the  condition  of  mankind  was  settled  in  his 
person.  He  by  his  falP  ruined  himself  and  those  that  were 
his,  because  he  drew  them  all,  along  with  himself,  into  the 
same  ruin  :  Christ  came  to  restore  our  nature  from  ruin,  and 
raise  it  up  to  a  better  condition  than  ever.  They^  are  then, 
as  it  were,  two  sources,  or  two  roots  of  the  human  race. 
Hence  it  is  not  without  good  reason,  that  the  one  is  called 
the  first  man,  and  the  other  the  last.  This,  however,  gives 
no  support  to  those  madmen,  who  make  Christ  to  be  one  of 
ourselves,  as  though  there  were  and  always  had  been  only 
two  men,  and  that  this  multitude  which  we  behold,  were  a 
mere  phantom  !     A  similar  comparison  occurs  in  Rom.  v.  12. 

46.  But  this  is  not  first,  luhich  is  spiritual.  "  It  is  neces- 
sary,'' says  he,  "  that  before  we  are  restored  in  Christ,  we 


t;^£/v  «t/T»v,)  and  that  the  ^oyo?  (word)  was  instead  of  i'lat  principle,  (avn 
vov.y — Dick's  Lectures  on  Theology  vol.  iii.  p.  22. — Ed. 

1  "  Le  poure  mal-heureux  par  sa  transgression ;" — *  The  poor  miserable 
creature  by  his  transgression." 

'^  "  Adam  done  et  Christ ;" — "  Adam  and  Christ,  therefore." 


5-J*  COMMENTARY  ON  THE  CHAP.  XV.  47. 

derive  our  origin  from  Adam,  and  resemble  him.  Let  us, 
therefore,  not  wonder,  if  we  begin  with  the  living  soul,  for  as 
heing  horn  precedes  in  order  being  horn  again,  so  living  pre- 
cedes rising  again." 

47.  The  first  Adam  was  from  the  earth.  The  animal  life 
comes  first,  because  the  earthy  rnan  is  first.^  The  spiritual 
life  will  come  afterwards,  as  Christ,  the  heavenly  man,  came 
after  Adam.  Now  the  Manichees  perverted  this  passage, 
with  the  view  of  proving  that  Christ  brought  a  body  from 
heaven  into  the  womb  of  the  Virgin.  They  mistakingly 
imagined,  however,  that  Paul  speaks  here  of  the  substance 
of  the  body,  while  he  is  discoursing  rather  as  to  its  condition, 
or  quality.  Hence,  although  the  first  man  had  an  immortal 
soul,  and  that  too,  not  taken  from  the  earth,  yet  he,  never- 
theless, savoured  of  the  earth,  from  which  his  body  had 
sprung,  and  on  which  he  had  been  appointed  to  live.  Christ, 
on  the  other  hand,  brought  us  from  heaven  a  life-giving 
Spirit,  that  he  might  regenerate  us  into  a  better  life,  and 
elevated  above  the  earth.^  In  fine,  we  have  it  from  Adam 
— that  we  live  in  this  world,  as  branches  from  the  root : 
Christ,  on  the  other  hand,  is  the  beginning  and  author  of 
the  heavenly  life. 

But  some  one  will  say  in  reply,  Adam  is  said  to  he  from 
the  earth — Christ/rom  heaven;  the  nature  of  the  comparison^ 
requires  this  much,  that  Christ  have  his  body  from  heaven, 
as  the  body  of  Adam  was  formed /rom  the  earth  ;  or,  at  least, 
that  the  origin  of  man's  soul  should  be  from  the  earth,  but 
that  Christ's  soul  had  come  forth  from  heaven.  I  answer, 
that  Paul  had  not  contrasted  the  two  departments  of  the 
subject  with  such  refinement  and  minuteness,  (for  this  was 
not  necessary ;)  but  when  treating  of  the  nature  of  Christ 
and  Adam,  he  made  a  passing  allusion  to  the  creation  of 
Adam,  that  he  had  been  formed  from  the  earth,  and  at  the 

^  "  La  vie  sensuelle,  ou  animale,  c'est  a  dire,  que  nous  auons  par  le  moy- 
en  de  Taine,  precede  ;" — "  The  sensual  or  animal  life,  that  is  to  say,  what 
we  have  by  means  of  the  soul,  comes  first." 

9  "  Plus  haute  et  excellente  que  la  terre ;" — "  Higher  and  more  excel- 
lent than  the  earth." 

'  "  La  nature  de  I'antithese  et  comparison :" — "  The  nature  of  the  con- 
trast and  comparison." 


CHAP.  XV.  49.       riEST  EPISTLE  TO  THE  CORINTHIANS.  55 

same  time,  for  tlie  purpose  of  commending  Christ's  excel- 
lence, he  states,  that  he  is  the  Son  of  God,  who  came  down 
to  us  from  heaven,  and  brings  with  him,  therefore,  a  heavenly 
nature  and  influence.  This  is  the  simple  meaning,  while 
the  refinement  of  the  Manichees  is  a  mere  calumny. 

We  must,  however,  reply  to  another  objection  still.  For 
Christ,  so  long  as  he  lived  in  the  world,  lived  a  life  similar 
to  ours,  and  therefore  earthly :  hence  it  is  not  a  proper  con- 
trast. The  solution  of  this  question  will  serve  farther  to 
refute  the  contrivance^  of  the  Manichees.  For  we  know, 
that  the  body  of  Christ  was  liable  to  death,  and  that  it  was 
exempted  from  corruption,  not  by  its  essential  property,  (as 
they  speak,)^  but  solely  by  the  providence  of  God.  Hence 
Christ  was  not  merely  earthy  as  to  the  essence  of  his  body, 
but  was  also  for  a  time  in  an  earthly  condition ;  for  before 
Christ's  power  could  show  itself  in  conferring  the  heavenly 
life,  it  was  necessary  that  he  should  die  in  the  weakness  of 
the  flesh,  (2  Cor.  xiii.  4.)  Now  this  heavenly  life  appeared 
first  in  the  resurrection,  that  he  might  quicken  us  also. 

49.  ^5  lue  have  borne.  Some  have  thought,  that  there  is 
here  an  exhortation  to  a  pious  and  holy  life,  into  which  Paul 
was  led  by  way  of  digression  ;  and  on  that  account  they 
have  changed  the  verb  from  the  future  tense  into  the  horta- 
tive mood.  Nay  more,  in  some  Greek  manuscripts  the 
reading  is  (jiopeaw^ev  (let  us  bear,)^  but  as  that  does  not  suit 
so  well  in  respect  of  connection,  let  us  adopt  in  preference 
what  corresponds  better  with  the  object  in  view  and  the 
context.*  Let  us  observe,  in  the  first  place,  that  this  is 
not  an  exhortation,  but  pure  doctrine,  and  that  he  is  not 
treating  here  of  newness  of  life,  but  pursues,  without  any 

1  "  La  meschante  imagination;" — "  The  mcked  fancy." 

2  "  Afin  que  i'use  du  terme  commun ;" — "  To  use  the  common 
phrase." 

'  "  Pourtant  en  lieu  de  Nous  porterons,  aucuns  ont  traduit  Portons. 
Et  mesme  aucuns  liures  Grecs  le  lisent  ainsi ;" — '*  Hence  instead  of  We 
shall  hear,  some  have  rendered  it,  Let  us  hear.  And  even  some  Greek 
manuscripts  read  it  thus." 

*  The  Alexandrine  manuscript,  with  some  others,  reads  (pe^itruf^iv,  let  us 
bear.  The  rendering  of  the  Vulgate  is  portemus — (let  us  hear.)  Wiclif 
(1380)  following  the  Vulgate,  as  he  is  wont,  renders  as  foUows :  here  we 
also  the  ymage  of  the  heuenli. — Ed. 


56  COMMENTARY  ON  THE  CHAP.  XV.  50. 

interruption,  the  thread  of  his  discourse  respecting  the  resur- 
rection of  the  flesh.  The  meaning  accordingly  will  he  this  : 
"  As  the  animal  nature,  which  has  the  precedency  in  us,  is 
the  image  of  Adam,  so  we  shall  he  conformed  to  Christ  in 
the  heavenly  nature  ;  and  this  will  he  the  completion  of  our 
restoration.  For  we  noiu  hegin  to  bear  the  image  of  Christ, 
and  are  every  day  more  and  more  transformed  into  it  ;^  but 
that  image  consists  in  spiritual  regeneration.  But  then  it 
will  be  fully  restored  both  in  body  and  in  soul,  and  what  is 
now  begun  will  be  perfected,  and  accordingly  we  will  obtain 
in  reality  what  we  as  yet  only  hope  for.''  If,  however,  any 
one  prefers  a  different  reading,  this  statement  will  serve 
to  spur  forward  the  Corinthians  ;  and  if  there  had  been  a 
lively  meditation  of  sincere  piety  and  a  new  life,  it  might 
have  been  the  means  of  kindling  up  in  them  at  the  same 
time  the  hope  of  heavenly  glory. 

50.  Now  this  I  say.  This  clause  intimates,  that  what 
follows  is  explanatory  of  the  foregoing  statement.  "  What 
I  have  said  as  to  hearing  the  image  of  the  heavenly  Adam 
means  this — that  we  must  be  renewed  in  respect  of  our 
bodies,  inasmuch  as  our  bodies,  being  liable  to  corruption, 
cannot  inherit  Grod's  incorruptible  kingdom.  Hence  there 
w^ll  be  no  admission  for  us  into  the  kingdom  of  Christ, 
otherwise  than  by  Christ's  renewing  us  after  his  own  image." 
Flesh  and  blood,  however,  we  must  understand,  according  to 
the  condition  in  which  they  at  present  are,  for  our  flesh  will 
I  be  a  participant  in  the  glory  of  God,  but  it  will  be — as  re- 
newed and  quickened  by  the  Spirit  of  Christ. 

61.  Behold,  I  shew  you  a  mystery;  61,  Ecce,  mysterium  vobis  dico  : 
We  shall  not  all  sleep,  but  Ave  shall  Non  omnes  quidem  dormiemus, 
all  be  changed,  omnes  tamen  immutabimiu*, 

62.  In  amoment,  in  thetAvinkling  52.  In  puncto  temporis,  in  nictu 
of  an  eye,  at  the  last  trump  :  for  the  oculi,  cum  extrema  tuba,  (canet  enim 
trumpet  shall  sound,  and  the  dead  tuba,)  et  mortui  resurgent  incorrup- 
shall  be  raised  incorruptible,  and  we  tibiles,  et  nos  immutabimur. 

shall  be  changed. 

53.  For  this  corruptible  must  put         53.  Oportet  enim  corniptibile  hoc 
on   incorruption,    and  this   mortal     induere  immortaUtatem. 
must  put  on  immortality. 

^  "  Car  nous  ne  faisons  encore  que  commencer  a  porter  I'imagede  Jesus 
Christ ;" — "  For  as  yet  we  do  but  begin  to  bear  the  image  of  Jesus  Christ." 


CHAP.  XV.  51.       FIRST  EPISTLE  TO  THE  CORINTHIANS.  57 

54.  So  when  tliis  corruptible  shall  54.  Quum  autem  corruptibile 
have  put  on  incorruption,  and  this  hoc  induerit  incorruptibiUtatem,  et 
mortal  shall  have  put  on  immor-  mortale  hoc  induerit  immortalita- 
tality,  then  shall  be  brought  to  pass  tern  :  tunc  fiet  sermo  qui  scriptus 
the  saying  that  is  Avritten,  Death  is  est  :  (IIos.  13,  14,  vel  les.  25,  8.) 
swallowed  up  in  victory.  Absorpta  est  mors  in  victoriam. 

55.  O  death,  Avhere  is  thy  sting  ?  55.  Ubi,  mors,  tuus  aculeus  ?  Ubi 
O  grave,  where  is  thy  victory?  tua,  inferne,  victoria  ? 

56.  The  sting  of  death  is  sm ;  and  56.  Aculeus  autem  mortis,  pecca- 
the  strength  of  sin  is  the  law.  tum  est :  virtus  autem  peccati.  Lex. 

57.  But  thanks  be  to  God,  which  57.  Sed  Deo  gratia,  qui  dedit 
giveth  us  the  victory,  through  our  nobis  victoriam  per  Dominum  nos- 
Lord  Jesus  Christ.  trum  lesum  Christum. 

58.  Therefore,  my  beloved  bre-  58.  Itaque,  fratres  mei  dilecti, 
thren,  be  ye  stedfast,  unmoveable,  stabiles  sitis,  immobiles,  abundantes 
always  abounding  in  the  work  of  the  in  opere  Domini  semper,  hoc  cog- 
Lord,  forasmuch  as  ye  know  that  nito,  quod  labor  vester  non  sit  in- 
your  labour  is  not   in  vain  in  the  anis  in  Domino. 

Lord. 

Hitherto  he  has  included  two  things  in  his  reasoning.  In 
the  first  place,  he  shows  that  there  will  be  a  resurrection 
from  the  dead  :  secondly,  he  shows  of  what  nature  it  will  be. 
Now,  however,  he  enters  more  thoroughly  into  a  description 
of  the  manner  of  it.  This  he  calls  a  mystery,  because  it  had 
not  been  as  yet  so  clearly  unfolded  in  any  statement  of 
revelation  ;  but  he  does  this  to  make  them  more  attentive. 
For  that  wicked  doctrine  had  derived  strength  from  the  cir- 
cumstance, that  they  disputed  as  to  this  matter  carelessly 
and  at  their  ease,^  as  if  it  were  a  matter  in  which  they  felt 
no  difficulty.  Hence  by  the  term  mystery,  he  admonishes 
them  to  learn  a  matter,  which  Avas  not  only  as  yet  unknown 
to  them,  but  ought  to  be  reckoned  among  God's  heavenly 
secrets. 

51.  We  shall  not  indeed  all  sleep.  Here  there  is  no  differ- 
ence in  the  Greek  manuscripts,  but  in  the  Latin  versions 
there  are  three  different  readings.  The  first  is,  We  shall 
indeed  all  die,  hut  we  shall  not  all  he  changed.  The  second 
is,  We  shall  indeed  all  rise  again,  hut  we  shall  not  all  he 
changed?     The  third  is.  We  shall  not  indeed  all  sleep,  hut  we 

^  "  Par  maniere  de  passe-temps,  et  tout  a  leur  aise ;" — "  By  way  of 
pastime,  and  quite  at  their  ease." 

2  This  is  the  reading  of  the  Vulgate.  Wiclif  (1380)  translates  the  verse 
as  follows:.  Lo,  I seie  to  you  pryuyte  {secret)  of  holi  things,  and  alle  we 
schulen  rise  agen,  but  not  alle  we  schulen  be  chaungid. — Ed. 


58  COMMENTARY  OK  THE  CHAP.  XV.  51. 

shall  all  he  changed.  This  diversity,  I  conjecture,  had  arisen 
from  this — that  some  readers,  who  were  not  the  most  discern- 
ing, dissatisfied  with  the  true  reading,  ventured  to  conjec- 
ture a  reading  which  was  more  approved  by  them.^  For  it 
appeared  to  them,  at  first  view,  to  be  absurd  to  say,  that  all 
would  not  die,  while  we  read  elsewhere,  that  it  is  appointed 
unto  all  men  once  to  die.  (Heb.  ix.  27.)  Hence  they  altered 
the  meaning  in  this  way — All  will  not  he  changed,  though  all 
will  rise  again,  or  will  die  ;  and  the  change  they  interpret  to 
mean — the  glory  that  the  sons  of  Grod  alone  will  obtain.  The 
true  reading,  however,  may  be  judged  of  from  the  context. 

Paul's  intention  is  to  explain  what  he  had  said — that  we 
will  be  conformed  to  Christ,  because  flesh  and  hlood  cannot 
inherit  the  kingdom  of  God.  A  question  presented  itself,^ 
what  then  will  become  of  those  who  will  be  still  living  at 
the  day  of  the  Lord  ?  His  answer  is,  that  although  all  will 
not  die,  yet  they  will  be  renewed,  that  mortality  and  cor- 
ruption may  be  done  away.  It  is  to  be  observed,  however, 
that  he  speaks  exclusively  of  believers ;  for  although  the 
resurrection  of  the  wicked  will  also  involve  change,  yet  as 
there  is  no  mention  made  of  them  here,  we  must  consider 
everything  that  is  said,  as  referring  exclusively  to  the  elect. 
We  now  see,  how  well  this  statement  corresponds  with  the 
preceding  one,  for  as  he  had  said,  that  we  shall  hear  the 
image  of  Christ,  he  now  declares,  that  this  will  take  place 
when  we  shall  be  changed,  so  that  mortality  may  he  swallowed 
up  of  life,  (2  Cor.  v.  4,)  and  that  this  renovation  is  not  in- 
consistent with  the  fact,  that  Christ's  advent  will  find  some 
still  alive. 

We  must,  however,  unravel  the  difficulty — that  it  is  ap- 
pointed unto  all  men  once  to  die;  and  certainly,  it  is  not 
difficult  to  unravel  it  in  this  way — that  as  a  change  cannot 
take  place  without  doing  away  with  the  previous  system, 
that  change  is  reckoned,  with  good  reason,  a  kind  of  death ; 
but,  as  it  is  not  a  separation  of  the  soul  from  the  body,  it  is 

^  "  Qui  leur  estoit  plus  probable ;" — "  Which  appeared  to  them  more 
probable." 

^  "  II  y  auoit  sur  ceci  vne  question  qu'on  pouuoit  faire  ;" — "  There  was 
a  question  as  to  this,  which  might  be  proposed  " 


CHAP.  XV.  52.      FIRST  EPISTLE  TO  THE  CORINTHIANS.  59 

not  looked  upon  as  an  ordinary  death.  It  will  then  be  death, 
inasmuch  as  it  will  be  the  destruction  of  corruptible  nature : 
it  will  not  be  a  sleep,  inasmuch  as  the  soul  will  not  quit  the 
body  ;  but  there  will  be  a  sudden  transition  from  corruptible 
nature  into  a  blessed  immortality. 

52.  In  a  moment  This  is  still  of  a  general  nature  ;  that 
is,  it  includes  all.  For  in  all  the  change  will  be  sudden 
and  instantaneous,  because  Christ's  advent  will  be  sudden. 
And  to  convey  the  idea  of  a  moment,  he  afterwards  makes 
use  of  the  phrase  twinkling  (or  jerk)  of  the  eye,  for  in  the 
Greek  manuscripts  there  is  a  twofold  reading — po'Trrj  {jerk,) 
or  pvirfi  {twinkling.^  It  matters  nothing,  however,  as  to  the 
sense.  Paul  has  selected  a  movement  of  the  body,  that  sur- 
passes all  others  in  quickness  ;  for  nothing  is  more  rapid 
than  a  movement  of  the  eye,  though  at  the  same  time  he 
has  made  an  allusion  to  sleej^,  with  which  twinkling  of  the 
eye  is  contrasted.^ 

With  the  last  trump.  Though  the  repetition  of  the  term 
might  seem  to  place  it  beyond  a  doubt,  that  the  word 
trumpet  is  here  taken  in  its  proper  acceptation,  yet  I  prefer 
to  understand  the  expression  as  metaphorical.  In  1  Thess. 
iv.  16,  he  connects  together  the  voice  of  the  archangel  and 
the  trump  of  God.  As  therefore  a  commander,  with  the 
sound  of  a  trumpet,  summons  his  army  to  battle,  so  Christ, 
by  his  far  sounding  proclamation,  which  will  he  heard 
throughout  the  whole  world,  will  summon  all  the  dead.. 
Moses  tells  us,  (Exod.  xix.  16,)  wdiat  loud  and  ten-ible  sounds 
were  uttered  on  occasion  of  the  promulgation  of  the  law. 
Far  different  will  be  the  commotion  then,  when  not  one  peo- 
ple merely,  but  the  whole  world  will  be  summoned  to  the 
tribunal  of  God.     Nor  will  the  living  only  be  convoked,  but 

^  It  is  stated  by  Semler,  that  some  in  the  times  of  Jerome  preferred  po-T*i, 
but  Jerome  himself  preferred  pt-r^.  'PoTri  is  derived  from  pi-ru,  to  tend  or 
inchne  to.  It  means  force  or  impetus.  It  is  used  by  Thucydides  (v.  103) 
to  mean  the  preponderance  of  a  scale.  In  connection  with  ixp^aX/uev, 
(the  eye,)  it  Avould  probably  mean,  a  cast  or  inclination  of  the  eye.  "Pi^v, 
(the  common  reading,)  is  derived  from  p'l-^ru,  to  throw.  'P/cr»9  o(p6a.Xftov 
is  explained  by  Nyssenus,  (as  stated  by  Parkhurst,)  to  mean — i-rtfAtxrn 
(iki(pa^uy — the  shutting  or  twinkling  of  the  eyelids. 

2  "  Pour  ce  que  quand  on  se  resueUle,  on  cleigne  ainsi  des  yeux ;" — 
"  Because,  when  persons  awake,  they  twinkle  in  this  way  with  their  eyes." 


60  COMMENTARY  ON  THE  CHAP.  XV.  O'l. 

even  the  dead  will  be  called  fortli  from  their  graves.^  Nay 
more,  a  commandment  must  be  given  to  dry  bones  and  dust 
that,  resuming  their  former  appearance  and  reunited  to  the 
spirit,  they  come  forth  straightway  as  living  men  into  the 
presence  of  Christ. 

The  dead  shall  rise.  "What  he  had  declared  generally  as 
to  all,  he  now  explains  particularly  as  to  the  living  and  the 
dead.  This  distinction,  therefore,  is  simply  an  exposition  of 
the  foregoing  statement — that  all  will  not  die,  hut  all  will  he 
changed.  "  Those  who  have  already  died,''  says  he,  "  will 
rise  again  incorruptible.''  See  what  a  change  there  wdll  be 
upon  the  dead  !  "  Those,"  says  he,  "  who  will  be  still  alive 
w^ill  themselves  also  be  changed.''  You  see  then  as  to  both.^ 
You  now  then  perceive  how  it  is,  that  change  will  be  common 
to  all,  but  not  sleep.^ 

When  he  says.  We  shall  he  changed,  he  includes  himself 
in  the  number  of  those,  who  are  to  live  till  the  advent  of 
Christ.  As  it  was  now  the  last  times,  (1  John  ii.  18,)  that 
day  (2  Tim.  i.  18)  was  to  be  looked  for  by  the  saints  every 
hour.  At  the  same  time,  in  writing  to  the  Thessalonians, 
he  utters  that  memorable  prediction  respecting  the  scatter- 
ing^ that  would  take  place  in  the  Church  before  Christ's 
coming.  (2  Thess.  ii.  3.)  This,  however,  does  not  hinder  that 
he  might,  by  bringing  the  Corinthians,  as  it  were,  into  im- 
mediate contact  with  the  event,  associate  himself  and  them 
with  those  who  would  at  that  time  be  alive. 

^  "  The  trumpet  shall  sound,  (1  Cor.  xv.  52,)  says  the  prophetic  teacher. 
And  how  startling,  how  stupendous  the  summons  !  Nothing  equal  to  it, 
nothing  like  it,  was  ever  heard  through  all  the  regions  of  the  universe,  or 
all  the  revolutions  of  time.  When  conflicting  armies  have  discharged  the 
bellowing  artillery  of  war,  or  Avhen  A'ictorious  armies  have  shouted  for  joy 
of  the  conquest,  the  seas  and  shores  have  rung,  the  mountains  and  plains 
have  echoed.  But  the  shout  of  the  archangel,  and  the  trump  of  God, 
will  resound  from  pole  to  pole — will  pierce  the  centre  and  shake  the  pillars 
of  heaven.  Stronger — stronger  still — it  Avill  penetrate  even  the  deepest 
recesses  of  the  tomb !  It  will  pour  its  amazing  thunder  mto  all  those 
abodes  of  silence.  The  dead,  the  very  dead,  shall  hear." — Hervey's  Theron 
and  Aspasio,  vol.  ii.  p.  QQ. — Ed. 

2  «  Voyla  done  ques  les  viuans  et  les  morts ;" — "  Mark  then  how  it 
wiU  be  as  to  the  living  and  the  dead." 

3  "  Non  pas  le  dormir.  c'est  a  dire  la  mort ;" — "  Not  sleep,  that  is  to 
say,  death." 

*  "  La  dissipation  horrible  ;"— "  The  dreadful  scattering." 


CHAP.  XV.  54.       FIRST  EPISTLE  TO  THE  CORINTHIANS.  61 

53.  Fo7^  this  corruptible  must  Mark,  how  we'  shall  live 
in  the  kingdom  of  God  both  in  body  and  in  soul,  while  at 
the  same  time  flesh  and  blood  cannot  inherit  the  kingdonn  of 
God — for  they  shall  previously  be  delivered  from  corruption. 
Our  nature  then,  as  being  now  corruptible  and  mortal,  is  not 
admissible  into  the  kingdom  of  God,  but  when  it  shall  have 
put  off  corruption,  and  shall  have  been  beautified  with  in- 
corru2)tion,  it  will  then  make  its  way  into  it.  This  passage, 
too,  distinctly  proves,  that  we  shall  rise  again  in  that  same 
flesh  that  we  now  carry  about  with  us,  as  the  x\.postle  assigns 
a  new  quality  to  it  which  will  serve  as  a  garment.  If  he 
had  said.  This  corruptible  must  be  renewed,  the  error  of  those 
fanatics,  who  imagine  that  mankind  will  be  furnished  with 
new  bodies,  would  not  have  been  so  plainly  or  forcibly 
overthrown.  Kow,  however,  when  he  declares  that  this 
corruptible  shall  be  invested  with  glory,  there  is  no  room  left 
for  cavil. 

54.  Then  shall  be  brought  to  pass  the  saying.  This  is  not 
merely  an  amplification,  (eire^epyao-iay  but  a  confirmation, 
too,  of  the  preceding  statement.  For  what  was  foretold  by 
the  Prophets  must  be  fulfilled.  Now  this  prediction  will  not 
be  fulfilled,  until  our  bodies,  laying  aside  corruption,  will  put 
on  incorruption.  Hence  this  last  result,  also,  is  necessary.  To 
come  to  pass,  is  used  here  in  the  sense  of  being  fidly  accom- 
plished, for  what  Paul  quotes  is  now  begun  in  us,  and  is 
daily,  too,  receiving  further  accomplishment ;  but  it  will  not 
have  its  complete  fulfilment  until  the  last  day. 

It  does  not,  however,  appear  quite  manifest,  from  what 
passage  he  has  taken  this  quotation,  for  many  statements 
occur  in  the  Prophets  to  this  effect.  Only  the  probability 
is,  that  the  first  clause  is  taken  either  from  Isaiah  xxv.  8, 
where  it  is  said  that  death  will  be  for  ever  destroyed  by  the 
Lord,^  or,  (as  almost  all  are  rather  inclined  to  think,)  from 

^  "  Vne  declaration  ou  amplification ;" — "  A  declaration  or  amplification." 
2  "  The  words,  as  alleged  by  I'aul,"  (from  Isaiah  xxv.  8,)  "  are  found  in 
the  version  of  Theodotion,  with  which  the  Targmn  and  Syriac  agree,  in 
reading  the  verb  as  a  passive.  yP^D  in  Piel,  as  here,  commonly  signifies  to 
destroy,  cZes^roy  utterly;  in  Kal.,  the  more  usual  signification  is  that  of 
swallowing,  which  most  of  the  versions  have  unhappily  adopted.  nVJ7 
the  Greek  translators  render  by  l(rx,^trits,  u;  rixo;,  lU  t'^y-oi ;  attaching  to 


62  COMMENTARY  ON  THE  CHAP.  XV.  54. 

Hosea  xiii.  14,  where  the  Prophet,  bewailing  the  obstinate 
wickedness  of  Israel,  comj^lains  that  he  was  like  an  untimely 
child,  that  struggles  against  the  efforts  of  his  mother  in 
travail,  that  he  may  not  come  forth  from  the  womb,  and 
from  this  he  concludes,  that  it  was  owing  entirely  to  himself, 
that  he  was  not  delivered  from  death.  /  will  ransom  them, 
says  he,/rom  the  power  of  the  grave  :  I  will  rescue  them  from 
death.  It  matters  not,  whether  you  read  these  words  in  the 
future  of  the  indicative,  or  in  the  subjunctive,^  for  in  either 
way  the  meaning  amounts  to  this — that  God  was  prepared 
to  confer  upon  them  salvation,  if  they  would  have  allowed 
the  favour  to  be  conferred  upon  them,  and  that,  therefore,  if 
they  perished,  it  was  their  own  fault. 

He  afterwards  adds,  /  will  he  thy  desti^uction,  0  death  ! 
thy  ruin,  0  grave  !  In  these  words  Grod  intimates,  that  he 
accomplishes  the  salvation  of  his  people^  only  when  death 
and  the  grave  are  reduced  to  nothing.  For  no  one  will  deny, 
that  in  that  passage  there  is  a  description  of  completed 
salvation.  As,  therefore,  we  do  not  see  such  a  destruction  of 
death,  it  follows,  that  we  do  not  yet  enjoy  that  complete 
salvation,  which  God  promises  to  his  people,  and  that,  con- 
sequently, it  is  delayed  until  that  day.  Then,  accordingly, 
will  death  he  swallowed  up,  that  is,  it  will  be  reduced  to 
nothing,^  that  we  may  have  manifestly,  in  every  particular, 

the  term  the  idea  of  what  is  overpowering,  durable,  complete.  The  sig- 
nifications of  the  Hebrew  root  nVJ,  used  only  in  Niphal  and  Piel,  are — to 
shine,  lead,  lead  on,  he  complete ;  in  Chald.  to  surpass,  excel,  vanquish ; 
hence  the  idea  of  victory,  eternity, ^q.,  attaching  to  flVJ,  and  of  completely, 
entirely,  for  ever,  he,  to  nV3,  PIVJa  The  words  are  therefore  equivalent 
to  0  6a.\a,roi  ovk  Iffroci  Iti, — (Death  shall  he  no  longer,)  Rev.  xxi.  4,  where 
there  seems  to  be  an  evident  allusion  to  our  text ;  and  where  the  subject 
is,  as  here,  not  the  millennial  state  of  the  Church,  but  the  state  of  glory 
after  the  resurrection  of  the  body.  It  will  be  then  only,  that  a  period  shall 
be  put  to  the  reproachful  persecutions  of  the  righteous,  wliich  Isaiah  like- 
wise predicts." — Henderson  on  Isaiah. — Ed. 

^  "  le  les  eusse  rachetez — ie  les  eusse  dehurez  ;" — "  I  could  have  ran- 
somed them — I  could  have  rescued  them." 

2  "  Lors  vrayement  et  a  bon  escient  il  sauue  les  fideles  ;" — "  He  then 
truly  and  effectually  saves  behevers." 

^  '•'  This  victory  will  not  be  gradual  only,  but  total  and  entire.  Every 
thing  of  mortality,  that  Avas  hanging  about  these  glorious  victors,  shall  be 
swallowed  up  in  perfect  and  endless  life.  Death  is  unstung  first — dis- 
armed— and  then  easily  overcome.  Its  sting  is  said  to  be  sin — the  dead- 
liest thing  in  death.     A  plain  farther  proof,  by  the  way,  the  Apostle  in- 


CHAR  XV.  54.       FIRST  EPISTLE  TO  THE  CORINTHIANS.  G3 

and  in  every  respect,  (as  they  say,)  a  complete  victory 
over  it.^ 

As  to  the  second  clause,  in  which  he  triumj^hs  over  death 
and  the  grave,  it  is  not  certain  whether  he  speaks  of  himself, 
or  whether  he  meant  there  also  to  quote  the  words  of  the 
Prophet.  For  where  w^e  render  it,  "  I  will  be  thy  destruc- 
tion, 0  death  ! — thy  ruin,  0  grave  i"  the  Greeks  have  trans- 
lated it,  "  Where,  0  death,  is  thy  suit  ?^  where,  0  grave,  thy 
sting  ?"  Now  although  this  mistake  of  the  Greeks  is  ex- 
cusable from  the  near  resemblance  of  the  words,"*^  yet  if  any 
one  will  attentively  examine  the  context,  he  will  see  that 
they  have  gone  quite  away  from  the  Prophet's  intention.  The 
true  meaning,  then,  will  be  this — that  the  Lord  will  put  an 
end  to  death,  and  destroy  the  gravoy'  It  is  possible,  however, 
that,  as  the  Greek  translation  was  in  common  use,  Paul 
alluded  to  it,  and  in  that  there  is  nothing  inconsistent,  though 
he  has  not  quoted  literally,  for  instead  of  victory  he  has  used 
the  term  action,  or  law-suit.^     I  am  certainly  of  opinion,  that 

tended  death  also  in  the  moral  sense.  And  the  insulting  inquiry,  '  where  is 
it  ?'  implies  'tis  not  any  where  to  be  found ;  and  signifies  a  total  abolition 
of  it,  and,  by  consequence,  must  infer  that  every  thing  of  death  besides 
must,  as  to  them,  for  ever  cease  and  be  no  more.  Which  also  the  phrase 
of  swallowing  up  doth  with  great  emphasis  express." — Howe's  Works, 
(Lond.  1834,)  p.  1035.— ^c?. 

^  '•'  En  sorte  que  nous  aurons  plene  et  parfaite  victoire  a  I'encontre 
d'elle  ;" — "  So  that  we  shall  have  a  full  and  complete  victory  over  it." 

2  "  Ou  est  ton  plaid,  c'est  a  dire,  le  proces  que  tu  intentes  contre  nous, 
6  mort  ?" — "  O  death,  where  is  thy  suit — that  is  to  say,  the  process  that 
thou  earnest  on  against  us  ?" 

3  "  The  passage  (says  Dr.  Bloomfield)  is  from  Hosea  xiii.  14,  and  the 
Apostle's  words  differ  only  by  the  transposition  of  v7«05  (victory)  and  jc'ivt^ov, 
{stitig,)  from  the  ancient  versions;  except  that  for  v7xoi  the  Sept.  has 
^/««j,  {law-suit.y  It  is  noticed,  however,  by  Granville  Penn,  that  "in 
the  most  ancient  of  all  the  existing  MSS.  (Vat.  and  Ephr.)  there  is  no 
transposition  of  ^avaro?  (death)  and  kut^ov  (sting;)  and  the  Apostle's  sen- 
tence preserves  the  same  order  as  in  the  Greek  of  Hosea ;  so  that  the 
transposition  lies  wholly  at  the  door  of  those  MSS.  which  are  more  recent 
than  those  ancient  copies."  The  Vat.  version  has  v£/«o?  instead  of  vikoj, 
but  from  the  circumstance  that  in  that  version  vuxos  is  used  in  the  64th 
verse  manifestly  instead  of  wxa,-,  it  abundantly  appears  that  it  is  a  mere 
difference  of  spelling.  The  words  to  which  Calvin  refers,  as  having  been 
mistaken  for  each  other  from  their  near  resemblance,  are,  ^<»>!  (law-suit) 
and  vixo;,  (or  vixyi,)  victory. — Ed. 

*  "  Car  en  lieu  du  mot  diki,  qui  signifie  plaid  ou  proces,  il  a  mis  nicos, 
qui  signifie  victoire;" — "  For  in  place  of  the  word  ^/x»},  which  signifies  an 
action  or  law-suit,  they  have  used  r>7xo(,  which  signifies  victory." 


64  COMMENTARY  ON  THE  CHAP.  XV.  56. 

the  Apostle  did  not  deliberately  intend  to  call  in  the  Pro- 
phet as  a  witness,  with  the  view  of  making  a  wrong  use  of 
his  authority,  but  simply  accommodated,  in  passing,  to  his 
own  use  a  sentiment  that  had  come  into  common  use,  as 
being,  independently  of  this,  of  a  pious  nature.^  The  main 
thing  is  this — that  Paul,  by  an  exclamation  of  a  spirited 
nature,  designed  to  rouse  up  the  minds  of  the  Corinthians, 
and  lead  them  on,  as  it  were,  to  a  near  view  of  the  resurrec- 
tion. Now,  although  we  do  not  as  yet  behold  the  victory 
with  our  eyes,  and  the  day  of  triumph  has  not  yet  arrived, 
(nay  more,  the  dangers  of  war  must  every  day  be  encounter- 
ed,) yet  the  assurance  of  faith,  as  we  shall  have  occasion  to 
observe  ere  long,  is  not  at  all  thereby  diminished. 

56.  The  sting  of  death  is  sin.  In  other  words,  "  Death  has 
no  dart  with  which  to  wound  us  except  sin,  since  death  pro- 
ceeds from  the  anger  of  God.  Now  it  is  only  with  our  sins 
that  God  is  angry.  Take  away  sin,  therefore,  and  death  will 
no  more  be  able  to  harm  us.''  This  agrees  with  what  he  said 
in  Rom.  vi.  23,  that  the  wages  of  sin  is  death.  Here,  how- 
ever, lie  makes  use  of  another  metaphor,  for  he  compared 
sin  to  a  sti7ig,  with  which  alone  death  is  armed  for  inflicting 
upon  us  a  deadly  wound.  Let  that  be  taken  away,  and 
death  is  disarmed,  so  as  to  be  no  longer  hurtful.  Now  with 
what  view  Paul  says  this,  will  be  explained  by  him  ere  long. 

The  strength  of  sin  is  the  law.  It  is  the  law  of  God  that 
imparts  to  that  sting  its  deadly  power,  because  it  does  not 
merely  discover  our  guilt,  but  even  increases  it.  A  clearer  ex- 
position of  this  statement  may  be  found  in  Rom.  vii.  9,  where 
Paul  teaches  us  that  we  are  alive,  so  long  as  we  are  without 
the  law,  because  in  our  own  opinion  it  is  well  with  us,  and  we 
do  not  feel  our  own  misery,  until  the  law  summons  us  to  the 
judgment  of  God,  and  wounds  our  conscience  with  an  appre- 
hension of  eternal  death.  Farther,  he  teaches  us  that  sin 
has  been  in  a  manner  lulled  asleep,  but  is  kindled  up  by  the 
law,  so  as  to  rage  furiously.  Meanwhile,  however,  he  vindi- 
cates the  law  from  calumnies,  on  the  ground  that  it  is  holy, 
and  good,  and  just,  and  is  not  of  itself  the  parent  of  sin  or 

^  "Bonne  et  saincte;" — "  Good  and  holy." 


CHAP.  XV.  57.       FIRST  EPISTLE  TO  THE  CORINTHIANS.  65 

the  cause  of  death.  Hence  he  concludes,  that  whatever  there 
is  of  evil  is  to  be  reckoned  to  our  own  account,  inasmuch  as 
it  manifestly  proceeds  from  the  depravity  of  our  nature. 
Hence  the  law  is  but  the  occasion  of  injury.  The  true  cause 
of  ruin  is  in  ourselves.  Hence  he  speaks  of  the  law  here  as 
tlie  strength  or  power  of  sin,  because  it  executes  upon  us  the 
judgment  of  God.  In  the  mean  time  he  does  not  deny,  that 
sin  inflicts  death  even  upon  those  that  know  not  the  law ; 
but  he  speaks  in  this  manner,  because  it  exercises  its  tyranny 
upon  them  with  less  violence.  For  the  law  came  that  sin 
might  abound,  (Rom.  v.  20,)  or  that  it  might  become  beyond 
measure  sinful.     (Rom,  vii.  13.) 

57.  But  thanks  he  to  God.  From  this  it  appears,  why  it 
it  was  that  he  made  mention  both  of  sin  and  of  the  law, 
when  treating  of  death.  Death  has  no  sting  with  which  to 
wound  except  sin,  and  the  law  imparts  to  this  sting  a  deadly 
power.  But  Christ  has  conquered  sin,  and  by  conquering  it 
has  procured  victory  for  us,  and  has  redeemed  us  from  the 
curse  of  the  law.  (Gal.  iii.  13.)  Hence  it  follows,  that  we  are 
no  longer  lying  under  the  power  of  death.  Hence,  although 
we  have  not  as  yet  a  full  discovery  of  those  benefits,  yet  we 
may  already  with  confidence  glory  in  them,  because  it  is  neces- 
sary that  what  has  been  accomplished  in  the  Head  should  be 
accomplished,  also,  in  the  members.  We  may,  therefore,  tri- 
umph over  death  as  subdued,  because  Christ's  victory  is  ours. 

When,  therefore,  he  says,  that  victory  has  been  given  to  us, 
you  are  to  understand  by  this  in  the  first  place,  that  it  is 
inasmuch  as  Christ  has  in  his  own  person  abolished  sin,  has 
satisfied  the  law,  has  endured  the  curse,  has  appeased  the 
anger  of  God,  and  has  procured  life  ;  and  farther,  because  he 
has  already  begun  to  make  us  partakers  of  all  those  benefits. 
For  though  we  still  carry  about  witli  us  the  remains  of  sin, 
it,  nevertheless,  does  not  reign  in  us :  though  it  still  stints 
us,  it  does  not  do  so  fatally,  because  its  edge  is  blunted,  so 
that  it  does  not  penetrate  into  the  vitals  of  the  soul.  Though 
the  law  still  threatens,  yet  there  is  presented  to  us  on  the 
other  hand,  the  liberty  that  was  procured  for  us  by  Christ, 
which  is  an  antidote  to  its  terrors.  Though  the  remains  of 
sin  still  dwell  in  us,  yet  the  Spirit  who  raised  up  Christ  from 

VOL.  II.  E 


68  COMMENTARY  ON  THE  CHAP.  XVI.  2. 

coni^.tralned  by  necessity.  Farther,  this  passage  is  an  evidence 
of  the  truth  of  what  Paul  states  there  also — that  he  had 
been  careful  to  exhort  the  Gentiles  to  afford  help  in  such  a 
case  of  necessitj.  Now,  however,  he  prescribes  the  method 
of  relief;  and  that  the  Corinthians  may  accede  to  it  the 
more  readily,  he  mentions  that  he  had  already  prescribed  it 
to  the  Churches  of  Galatia ;  for  they  would  necessarily  be 
the  more  influenced  by  example,  as  we  are  wont  to  feel  a 
natural  backwardness  to  anything  that  is  not  ordinarily 
practised.  Now  follows  the  method — by  which  he  designed 
to  cut  off  all  hinderances  and  impediments. 

2.  On  one  of  the  Sabbaths.  The  end  is  this — that  they  may 
have  their  alms  ready  in  time.  He  therefore  exhorts  them 
not  to  wait  till  he  came,  as  anything  that  is  done  suddenly, 
and  in  a  bustle,  is  not  done  well,  but  to  contribute  on  the 
Sabbath  what  might  seem  good,  and  according  as  every  one's 
ability  might  enable — that  is,  on  the  day  on  which  they  held 
their  sacred  assemblies.  The  clause  rendered  on  one  of  the 
Sabbaths,  (Kara  jjbiav  aa^/Sdrcov,)  Chrysostom  explains  to 
mean — the  first  Sabbath.  In  this  I  do  not  agree  with  him  ;  for 
Paul  means  rather  that  they  should  contribute,  one  on  one 
Sabbath  and  another  on  another ;  or  even  each  of  them  every 
Sabbath,  if  they  chose.  For  lie  has  an  eye,  first  of  all,  to 
convenience,  and  farther,  that  the  sacred  assembly,  in  which 
the  communion  of  saints  is  celebrated,  might  be  an  addi- 
tional spur  to  them.  Nor  am  I  more  inclined  to  admit  the 
view  taken  by  Chrysostom — that  the  term  Sabbath  is  em- 
ployed here  to  mean  the  Lord's  day,  (Rev.  i.  10,)  for  the 
probability  is,  that  the  Aj)ostles,  at  the  beginning,  retained 
the  day  that  was  already  in  use,  but  that  afterwards,  con- 
strained by  the  superstition  of  the  Jews,  they  set  aside  that 
day,  and  substituted  another.  Now  the  Lord's  day  was 
made  choice  of,  chiefly  because  our  Lord's  resurrection  put 
an  end  to  the  shadows  of  the  law.  Hence  the  day  itself  puts 
us  in  mind  of  our  Christian  liberty.  We  may,  however, 
very  readily  infer  from  this  passage,  that  believers  have 
always  had  a  certain  day  of  rest  from  labour — not  as  if  the 
worship  of  God  consisted  m  idleness,  but  because  it  is  of 
importance  for  the  common  liarraony,  that  a  certain  day 


CHAP.  XVI.  2.       FIRST  EPISTLE  TO  THE  CORINTHIANS.  69 

should  be  appointed  for  holding  sacred  assemblies,  as  they 
cannot  be  held  every  day.  For  as  to  Paul's  forbidding  else- 
where (Gal.  iv.  10)  that  any  distinction  should  be  made  be- 
tween one  day  and  another,  that  must  be  understood  to  be 
with  a  view  to  religion/  and  not  with  a  view  to  polity  or 
external  order.^ 

Treasuring  up.  I  have  preferred  to  retain  the  Greek 
participle,  as  it  appeared  to  me  to  be  more  emphatic.^  For 
although  ^TjaavpL^etv  means  to  lay  up,  yet  in  my  opinion,  he 
designed  to  admonish  the  Corinthians,  that  whatever  they 
might  contribute  for  the  saints  would  be  their  best  and 
safest  treasure.  For  if  a  heathen  poet  could  say — "  What 
riches  you  give  away,  those  alone  you  shall  always  have,'' 
how  much  more  ought  that  consideration  to  have  influence 
among  us,  who  are  not  dependent  on  the  gratitude  of  men, 
but  have  God  to  look  to,  who  makes  himself  a  debtor  in  the 
room  of  the  poor  man,  to  restore  to  us  one  day,  with  large 
interest,  whatever  we  give  away?  (Pro v.  xix.  1 7.)  Hence  this 
statement  of  Paul  corresponds  with  that  saying  of  Christ — 
Lay  up  for  yourselves  treasure  in  heaven,  where  it  luill  not 
he  exposed  either  to  thieves,  or  to  moths.     (Matt.  vi.  20.) 

According  as  he  has  prospered.  Instead  of  this  the  old 
translation  has  rendered  it,  What  may  seem  good  to  him,  mis- 
led, no  doubt,  by  the  resemblance  between  the  word  made  use 
of,  and  another.^     Erasmus  renders  it,  What  will  he  conve- 

^  See  CALvm's  InstituteSy  vol.  i.  p.  464. 

2  "  Quand  on  le  fait  pour  deuotion,  comme  cela  estant  \n  sendee  de 
Dieu,  et  non  pas  pour  la  police  externe ;" — "  ^Vhen  it  is  done  for  the  sake 
of  devotion,  as  though  it  were  a  service  done  to  God,  and  not  with  a  \dew 
to  external  polity." 

3  "  On  a  par  ci  deuant  traduit,  amassant ;  mais  i'ay  mieux  aime  retenir 
la  propriete  du  mot  Gree;" — "  The  word  before  us  has  been  rendered 
laying  up ;  but  I  have  preferred  to  retain  the  peculiar  force  of  the  Greek 
word." 

*  "  Quas  dederis,  solas  semper  habebis  opes."  (^lartial.  Ep.  v.  42.)  A  si- 
milar sentiment  occurs  in  the  writings  of  the  poet  Rahirius.  "  Hoc  habeo, 
quodcunque  dedi ;" — '•  I  have  whatever  I  have  given  away."  (See  Seneca, 
lib.  vi.  de  Benef.)  Alexander  the  Great,  (as  stated  by  Plutarch.)  when 
asked  where  he  had  laid  up  his  treasures,  answered,  "  Apud  amicos ;" — 
"  Among  my  friends." — Ed. 

5  "  S'abusant  a  Taffinite  des  deux  mots  Grecs;" — "Misled  by  the  re- 
semblance between  two  Greek  words."  Calvin's  meaning  seems  to  be 
that  the  verb  ti^aBoa^ai,  (to  be  prospered,)  made  use  of  here  by  Paul,  had 


68  COMMENTARY  ON  THE  CHAP.  XVI.  2. 

constrained  by  necessity.  Farther,  this  passage  is  an  evidence 
of  the  truth  of  what  Paul  states  there  also — that  he  had 
been  careful  to  exhort  the  Gentiles  to  afford  help  in  such  a 
case  of  necessity.  Now,  however,  he  prescribes  the  method 
of  relief;  and  that  the  Corinthians  may  accede  to  it  the 
more  readily,  he  mentions  that  he  had  already  prescribed  it 
to  the  Churches  of  Galatia ;  for  they  would  necessarily  be 
the  more  influenced  by  example,  as  we  are  wont  to  feel  a 
natural  backwardness  to  anything  that  is  not  ordinarily 
practised.  Now  follows  the  method — by  which  he  designed 
to  cut  off  all  hinderances  and  impediments. 

2.  0)1  one  of  the  Sabbaths.  The  end  is  this — that  they  may 
have  their  alms  ready  in  time.  He  therefore  exhorts  them 
not  to  wait  till  he  came,  as  anything  that  is  done  suddenly, 
and  in  a  bustle,  is  not  done  well,  but  to  contribute  on  the 
Sabbath  what  might  seem  good,  and  according  as  every  one's 
ability  might  enable — that  is,  on  the  day  on  which  they  held 
their  sacred  assemblies.  The  clause  rendered  on  one  of  the 
Sabbaths,  (Kara  fjulav  aa^^drcov,)  Chrysostom  explains  to 
mean — the  first  Sabbath.  In  this  I  do  not  agree  with  him  ;  for 
Paul  means  rather  that  they  should  contribute,  one  on  one 
Sabbath  and  another  on  another  ;  or  even  each  of  them  every 
Sabbath,  if  they  chose.  For  lie  has  an  eye,  first  of  all,  to 
convenience,  and  farther,  that  the  sacred  assembly,  in  which 
the  communion  of  saints  is  celebrated,  might  be  an  addi- 
tional spur  to  them.  Nor  am  I  more  inclined  to  admit  the 
view  taken  by  Chrysostom — that  the  term  Sabbath  is  em- 
ployed here  to  mean  the  Lord's  day,  (Rev.  i.  10,)  for  the 
probability  is,  that  the  Apostles,  at  the  beginning,  retained 
the  day  that  was  already  in  use,  but  that  afterwards,  con- 
strained by  the  superstition  of  the  Jews,  they  set  aside  that 
day,  and  substituted  another.  Now  the  Lord's  day  was 
made  choice  of,  chiefly  because  our  Lord's  resurrection  put 
an  end  to  the  shadows  of  the  law.  Hence  the  day  itself  puts 
us  in  mind  of  our  Christian  liberty.  We  may,  however, 
very  readily  infer  from  this  passage,  that  believers  have 
always  had  a  certain  day  of  rest  from  labour — not  as  if  the 
worship  of  God  consisted  in  idleness,  but  because  it  is  of 
importance  for  the  common  liarraony,  that  a  certain  day 


CHAP.  XVI.  2.       FIRST  EPISTLE  TO  THE  CORINTHIANS.  69 

should  be  appointed  for  holding  sacred  assemblies,  as  they 
cannot  be  held  every  day.  For  as  to  Paul's  forbidding  else- 
where (Gal.  iv.  10)  that  any  distinction  should  be  made  be- 
tween one  day  and  another,  that  must  be  understood  to  be 
with  a  view  to  religion,^  and  not  with  a  view  to  polity  or 
external  order.^ 

Treasuring  up.  I  have  prefei-red  to  retain  the  Greek 
participle,  as  it  appeared  to  me  to  be  more  emphatic.  For 
although  ^7)aavpl^6iv  means  to  lay  up,  yet  in  my  opinion,  he 
designed  to  admonish  the  Corinthians,  that  whatever  they 
might  contribute  for  the  saints  would  be  their  best  and 
safest  treasure.  For  if  a  heathen  poet  could  say — "  What 
riches  you  give  away,  those  alone  you  shall  always  have,'' 
how  much  more  ought  that  consideration  to  have  influence 
among  us,  who  are  not  dependent  on  the  gratitude  of  men, 
but  have  God  to  look  to,  who  makes  himself  a  debtor  in  the 
room  of  the  poor  man,  to  restore  to  us  one  day,  with  large 
interest,  whatever  we  give  away?  (Pro v.  xix.  1 7.)  Hence  this 
statement  of  Paul  corresponds  with  that  saying  of  Christ — 
Lay  up  for  yourselves  treasure  in  heaven,  where  it  will  not 
he  exposed  either  to  thieves,  or  to  moths.     (Matt.  vi.  20.) 

According  as  he  has  2^^^ospered.  Instead  of  this  the  old 
translation  has  rendered  it,  What  may  seem  good  to  him,  mis- 
led, no  doubt,  by  the  resemblance  between  the  word  made  use 
of,  and  another.^     Erasmus  renders  it.  What  will  he  conve- 

^  See  Calvin's  Institutes,  vol.  i.  p.  464. 

2  «•'  Quand  on  le  fait  pour  deuotion,  comme  cela  estant  vn  seruice  de 
Dieu,  et  non  pas  pour  la  police  externe ;" — "  When  it  is  done  for  the  sake 
of  devotion,  as  though  it  were  a  service  done  to  God,  and  not  with  a  ^dew 
to  external  polity." 

3  "  On  a  par  ci  deuant  traduit,  amassant ;  mais  i'ay  mieux  aime  retenir 
la  propriete  du  mot  Grec;" — "  The  word  before  us  has  been  rendered 
laying  up ;  but  I  have  preferred  to  retain  the  peculiar  force  of  the  Greek 
word." 

*  "  Quas  dederis,  solas  semper  habebis  opes."  (Martial.  Ep.  v.  42.)  A  si- 
milar sentiment  occurs  in  the  writings  of  the  poet  Bahirius.  "  Hoc  habeo, 
quodcunque  dedi ;" — '•  I  have  whatever  I  have  given  away."  (See  Seneca, 
hb.  vi.  de  Benef.)  Alexander  the  Great,  (as  stated  by  Plutarch,)  when 
asked  where  he  had  laid  up  his  treasures,  answered,  "  Apud  araicos ;" — 
"  Among  my  friends." — Ed. 

5  "  S'abusant  a  I'affinite  des  deux  mots  Grecs;"— "  :Misled  by  the  re- 
semblance between  two  Greek  words."  Calvin's  meaning  seems  to  be 
that  the  verb  iloVoofiai,  (to  he  prospered,)  made  use  of  here  by  Paul,  had 


70  COMMENTARY  ON  THE  CHAP.  XVI.  5. 

nient}  Neither  the  one  nor  the  other  pleased  me,  for  this 
reason — that  the  proper  signification  of  the  word  brings  out 
a  meaning  that  is  much  more  suitable  ;  for  it  means — to  go 
on  prosperously.  Hence  he  calls  every  one  to  consider  his 
ability — "  Let  every  one,  according  as  God  hath  blessed  him, 
lay  out  ujDon  the  poor  from  his  increase/' 

3.  And  when  I  come.  As  we  are  cheerful  in  giving,  when 
v^^e  know  for  certain,  tliat  what  we  give  is  well  laid  out,  he 
points  out  to  the  Corintliians  a  method,  by  which  they  may 
be  assured  of  a  good  and  faithful  administration — by  select- 
ing approved  persons,  to  whom  they  may  intrust  the  matter. 
Nay  more,  he  offers  his  own  services,  if  desired,  which  is  an 
evidence  that  he  has  the  matter  at  heart. 

5.  When  I  shall  pass  through  Macedonia.  The  common 
opinion  is,  that  this  epistle  was  sent  from  Philippi.  Persons 
coming  thence  to  Corinth  by  land,  required  to  pass  through 
Macedonia ;  for  that  colony  is  situated  in  the  farthest  ex- 
tremity, towards  the  Emathian  mountains.  Paul,  it  is  true, 
might,  instead  of  going  by  land,  have  gone  thither  by  sea, 
but  he  was  desirous  to  visit  the  Macedonian  Churches,  that 
he  might  confirm  them  in  passing.  So  much  for  the  com- 
mon opinion.  To  me,  however,  it  appears  more  probable, 
that  the  epistle  w^as  written  at  Ephesus  ;  for  he  says  a  little 
afterwards,  that  he  luill  remain  there  until  Pentecost,  (verse 
8)^ ;  and  he  salutes  the  Corinthians,  not  in  the  name  of  the 
Philippians,  but  of  the  Asiatics,  (verse  19.)^  Besides,  in  the 
second  epistle  he  explicitly  states,  that,  after  he  had  sent 

been  confounded  with  iVho-Au.  (to  seem  good.)  Wiclif  (1 380)  in  accordance 
with  the  Vulgate,  renders  as  follows — Kepynge  that  thatplesith  to  hym. — 
Ed. 

^  "  C'est  a  dire,  selon  sa  comraodite ;" — "  That  is  to  say,  according  to 
his  convenience." 

^  "  St.  Paul  was  now  at  Ephesus;  for  almost  all  allow,  in  opposition  to 
the  subscription  at  the  end  of  this  epistle,  that  states  it  to  have  been  writ- 
ten from  Philippi,  that  it  was  written  from  Ephesus  ;  and  this  is  supported 
by  many  strong  arguments;  and  the  8th  verse  here  seems  to  put  it  past 
all  question:  1  will  tarry  at  Ephesus;  i.e.,  I  am  in  Ephesus,  and  here  I 
purpose  to  remain  until  Pentecost." — Dr.  Adam  Clarke. — Ed. 

^  "  The  Churches  of  Asia  salute  yon,  i.e.,  the  Churches  in  Asia  Minor. 
Ephesus  was  in  this  Asia,  and  it  is  clear  from  this  that  the  Apostle  was 
not  at  Philippi.  Had  he  been  at  Philippi,  as  the  subscription  states,  he 
would  have  said,  The  Churches  o/'Macedoma,  not  the  Churches  of  Asia, 
salute  you.'* — Dr.  Adam  Clarke. — Ed. 


CHAP.  XVI.  5.        FIEST  EPISTLE  TO  THE  CORINTHIANS.  7l 

away  this  epistle,  he  passed  over  into  Macedonia.  (2  Cor. 
ii.  IS.)  Now  after  passing  through  Macedonia,  he  would  be 
at  a  distance  from  Ephesus,  and  in  the  neighbourhood  of 
Achaia.  Hence  I  have  no  doubt  that  he  was  at  Ephesus 
at  that  time :  thence  he  could  sail  by  a  straight  course  to 
Achaia.  For  visiting  Macedonia,  a  long  circuit  was  needed, 
and  a  more  disagreeable  route.  Accordingly  he  lets  them 
know  that  he  will  not  come  to  them  by  a  direct  course,  as 
he  required  to  go  through  Macedonia. 

To  the  Corinthians,  however,  he  promises  something  far- 
ther— that  he  would  make  a  longer  stay  with  them.  By  this 
he  shows  his  affection  towards  them.  For  what  reason  had 
he  for  delay,  except  that  he  was  concerned  as  to  their  wel- 
fare ?  On  the  other  hand,  he  lets  them  know  how  fully 
assured  he  is  of  their  affection  towards  him  in  return,  by 
taking  it,  as  it  were,  for  granted  that  he  would  be  conducted 
forward  by  them  in  the  way  of  kindness  ;  for  he  says  this 
from  confidence  in  their  friendship.^ 

After  saying  everything,  however,  he  subjoins  this  limitation 
— if  the  Lord  permit.  With  this  reservation,  saints  ought  to 
follow  up  all  their  plans  and  deliberations ;  for  it  is  an  instance 
of  great  rashness  to  undertake  and  determine  many  things 
for  the  future,  while  we  have  not  even  a  moment  in  our  power. 
The  main  thing  indeed  is,  that,  in  the  inward  affection  of 
the  mind,  we  submit  to  God  and  his  providence,  whatever  we 
resolve  upon  f  but  at  the  same  time,  it  is  becoming  that 
we  should  accustom  ourselves  to  such  forms  of  expression, 
that  whenever  we  have  to  do  with  what  is  future  we  may 
make  everything  depend  on  the  divine  will.^ 


8.  But  I  will  tarry  at  Ephesus  8,  Gommorabcr  autem  Ephesi 
luitil  Pentecost.  usque  ad  Pentecosten. 

9.  For  a  great  door  and  eftectual        9.    Nam  ostium    mihi    apertum 

1  "  Us  le  conduiront  par  tout  ou  il  ira  ;''— "  They  will  conduct  him  for- 
ward wherever  he  may  go." 

2  "  Tout  ce  que  nous^entreprenons  et  consultons ;"— "  Everythmg  that 
we  undertake  and  resolve  upon." 

3  "  De  remettre  a  la  volonte  de  Dieu  tout  ce  que  nous  entreprendrons 
pour  le  temps  aduenir  ;"— "  So  as  to  give  up  to  the  will  of  God  every- 
thing that  we  shall  undertake  for  the  time  to  come.'* 


72  COMMENTARY  ON  THE  CHAP.  XVI.  8. 

is  opened  unto  me,  and  there  are  est  magnum  et  efficax,  et^  adversarii 

many  adversaries.  multi. 

10.  Now  if  Timotheus  come,  see  10.  Quodsi  venerit  Timotheus, 
that  he  may  be  with  you  without  videte,  ut  absque  metu  sit  apud  vos  : 
fear :  for  he  worketh  the  work  of  opus  enim  Domini  operatur,  quem- 
the  Lord,  as  I  also  do.  admodum  et  ego. 

11.  Let  no  man  therefore  despise  11.  Ne  quis  igitur  eum  spernat: 
him ;  but  conduct  him  forth  in  peace,  sed  prosequamini  eum  cum  pace,^  ut 
that  he  may  come  unto  me  :  for  I  veniat  ad  me  :  exspecto  enim  eum 
look  for  him  with  the  brethren.  cum  fratribus. 

12.  As  touching  our  brother  12.  Porro  de  Apollo  fratre,  mul- 
Apollos,  I  greatly  desired  him  to  tum  hortatus  sum  illura,  ut  veniret 
come  unto  you  with  the  brethren :  ad  vos  cum  fratribus,  at  omnino  non 
but  his  will  was  not  at  all  to  come  at  fuit  voluntas  nunc  eimdi :  veniet 
this  time ;  but  he  will  come  when  autem,  quum  opportunitatem  nactus 
he  shall  have  convenient  time.  erit. 

8.  /  will  remain.  From  this  statement  I  have  argued 
above,^  that  this  epistle  was  sent  from  Ephesus,  rather  than 
from  Philippi.  For  the  probability  is,  that  the  Apostle 
speaks  of  the  place  in  which  he  was  at  the  time,  and  not 
of  a  place,  in  going  to  which  he  would  require  to  make  a 
long  circuit ;  and  farther,  in  passing  through  Macedonia,^  it 
would  have  been  necessaiy  to  leave  Corinth  when  already 
in  the  neighbourhood  of  it,  and  cross  the  sea  in  order  to 
reach  Ephesus.  He  accordingly  tells  them  beforehand  that 
he  will  remain  at  Ephesus  until  Pentecost,  adding  the  reason 
— in  order  that  they  may  wait  for  him  the  more  patiently. 
Erasmus  has  preferi'ed  to  render  it — until  the  fiftieth  day, 
influenced  by  frivolous  conjectures  rather  than  by  any  solid 
argument.  He  objects,  that  there  was  as  yet  no  day  of 
Pentecost  appointed  among  Christians,  as  it  is  now  cele- 
brated ;  and  this  I  grant.  He  says,  that  it  ought  not  to  be 
understood  as  referring  to  the  Jewish  solemnity,  because 
in  various  instances  he  annuls  and  condemns  the  supersti- 
tious observance  of  days.  (Gal.  iv.  1 0  ;  Rom.  xiv.  5  ;  Col.  ii. 
16,  17.)  I  do  not  concede  to  him,  however,  that  Paul  cele- 
brated that  day  at  Ephesus  from  being  influenced  by  a 
superstitious  regard  to  the  day,  but  because  there  would  be 
a  larger  assembly  at  that  time,  and  he  hoped  that,  in  that 

^  "  Et,  ou  mais,  il  y  a ;" — "  And,  or  but,  there  are." 
^  "  En  paix  (ou,  seurete)  ;" — "  In  peace  (or,  safety.)" 
2  See  p.  70. 

*  "  En  passant  de  Philippes  par  Macedone ;" — "  In  passing  from 
Phihppi  through  Macedonia." 


CHAP.  XVI.  9.       FIRST  EPISTLE  TO  THE  CORINTHIANS.  73 

way,  an  opportunity  would  be  presented  to  him  of  propagat- 
ing the  gospel.  Thus,  when  he  was  hastening  forward  to 
Jerusalem,  he  assigned  as  the  reason  of  his  haste,  that  he 
might  arrive  there  at  Pentecost,  (Acts  xx.  16  ;)  but  while 
others  presented  themselves  there  for  the  purpose  of  sacri- 
ficing according  to  the  ritual  of  the  law,  he  himself  had  an- 
other object  in  view — that  his  ministry  might  be  the  more 
useful  in  proportion  to  the  largeness  of  the  attendance.  It 
were,  however,  an  excessively  poor  meaning  to  understand 
Paul  here  as  simply  specifying  fifty  days.  Besides,  when 
he  expressly  says  t7)v  irevrnr^Koarriv  (the  Pentecost,)  he  cannot 
but  be  understood  as  speaking  of  a  particular  day.  As  to 
this  festival,  see  Lev.  xxiii.  16. 

9.  For  a  great  and  effectual  door  is  ojyened  to  me.  He 
assigns  two  reasons  for  remaining  for  a  longer  time  at 
Ephesus — 1st,  Because  an  opportunity  is  afforded  him  there 
of  furthering  the  gospel ;  and  2dly,  Because,  in  consequence 
of  the  great  number  of  adversaries  that  were  there,  his  pre- 
sence was  particularly  required.  "  I  shall  do  much  good  by 
prolonging  my  stay  here  for  a  little  while,  and  were  I  absent, 
Satan  would  do  much  injury.''  In  the  first  clause,  he  makes 
use  of  a  metaphor  that  is  quite  in  common  use,  when  he 
employs  the  term  door  as  meaning  an  opportunity.  For  the 
Lord  opened  up  a  way  for  him  for  the  furtherance  of  the 
gospel.  He  calls  this  a  great  door,  because  he  could  gain 
many.  He  calls  it  effectual,  inasmuch  as  the  Lord  blessed 
his  labour,  and  rendered  his  doctrine  effectual  by  the  power 
of  His  Spirit.  We  see,  then,  how  this  holy  man^  sought 
everywhere  Christ's  glory,  and  did  not  select  a  place  with  a 
view  to  his  own  convenience  or  his  own  pleasure  ;  but  simply 
looked  to  this — where  he  might  do  most  good,  and  serve  his 
Lord  with  most  abundant  fruit  ;  and  in  addition  to  this,  he 
did  not  merely  not  shrink  back  from  hardships,  but  pre- 
sented himself,  of  his  own  accord,  where  he  saw  that  he 
would  have  to  contend  more  keenly,  and  with  greater  dif- 
ficulty. For  the  reason  why  he  remained'^  was,  that  many 
adversaries  were  at  hand ;  and  the  better  equipped  he  was 

^  "  Ce  sainct  Apostre :" — "  This  holy  Apostle." 
"  «  En  Ephese  ;"— "  In  Ephesus." 


74  COMMENTARY  ON  THE  CHAP.  XVI.  12. 

for  enduring  their  assault,  he  required  to  be  so  much  the 
better  prepared,  and  the  more  resolute. 

10.  But  if  Timothy  come.  He  speaks  as  if  he  were  not 
as  yet  certain  as  to  his  coming.  Now  he  charges  them  as  to 
Timothy,  so  that  he  may  be  with  them  in  safety — not  as 
though  he  were  in  danger  of  his  life  among  them,  but  be- 
cause he  would  have  enemies  of  Christ^  to  oppose  him.  He 
wishes,  therefore,  that  they  should  carefully  take  heed  that 
no  injury  be  done  to  him. 

He  adds  the  reason — -for  he  luorketh  the  luork  of  the  Lord. 
Hence  we  infer,  that  the  Church  of  Christ  ought  to  be  con- 
cerned for  the  preservation  of  the  lives  of  ministers.  And 
assuredly,  it  is  reasonable,  that,  in  proportion  as  an  indi- 
vidual is  endowed  with  superior  gifts  for  the  edification  of 
believers,  and  applies  himself  to  it  the  more  strenuously,  his 
life  ought  to  be  so  much  dearer  to  us. 

The  clause — as  I  also  do,  is  made  use  of,  either  to  express 
his  excellence,  or  simply  to  point  out  the  similarity  as  to 
office,  inasmuch  as  both  laboured  in  the  word. 

11.  Let  no  man,  therefore,  despise  him.  Here  we  have  a 
second  charge,  that  they  may  not  despise  him — perhaps  be- 
cause he  was  as  yet  of  a  youthful  age,  w^hich  usually  draws 
forth  less  respect.  He  wdshes  them,  therefore,  to  take  care, 
that  there  be  no  hinderance  in  the  way  of  this  faithful  mini- 
ster of  Christ  being  held  in  due  esteem — unless,  perhaps,  it 
be  that  Paul  reckoned  this  very  thing  to  be  an  evidence  of 
contempt,  if  they  were  not  concerned,  as  it  became  them  to 
be,  in  reference  to  his  life.  This  injunction,  however,  ap- 
pears to  include  something  farther,  that  they  should  not 
undervalue  Timothy,  from  ignorance  of  his  worth. 

In  the  third  place,  he  charges  them  to  conduct  him  for- 
ward in  peace,  or,  in  other  words,  safe  from  all  harm,  for 
peace  here  means  safety. 

12.  As  to  our  brother  Apollos.  He  had  succeeded  Paul 
in  the  work  of  building  up  the  Corinthians  ;  and  hence  he 
has  in  previous  passages  ascribed  to  him  the  office  of  water- 
ing. (I  Cor.  iii.  6,  and  Acts  xix.  1.)  He  now  states  a  reason 
why  he  does  not  come  with  the  others,  and  he  states  the 

*  "  Beaucoup  d'ennemis  de  Christ;" — "  Many  enemies  of  Christ." 


CHAP.  XVI.  12.        FIRST  EPISTLE  TO  THE  CORINTHIANS. 


reason  of  this,  in  order  that  the  Corinthians  may  not  suspect 
that  he  had  been  hindered  by  him.  For  the  better  he  was 
known  by  tliem,  they  were  so  much  the  more  favourably 
disposed  towards  him,  and  they  would  be  the  more  ready  to 
conjecture,  that  matters  had  been  designedly  contrived,  that 
he  should  not  go  to  them,  in  consequence  of  offence  having 
been  taken.^  They  might,  at  least,  be  prepared,  to  inquire 
among  themseh^es :  "  Why  has  he  sent  these  persons  to  us 
rather  than  Apollos?"  He  answers,  that  it  was  not  owing 
to  him,  inasmuch  as  he  entreated  him  ;  but  he  promises  that 
he  will  come  as  soon  as  he  has  opportunity. 


13.  AVatch  ye,  stand  fast  in  the 
faith,  quit  you  like  men,  be  strong. 

14.  Let  aU  your  things  be  done 
with  charity. 

15.  I  beseech  you,  brethren,  (ye 
know  the  house  of  Stephanas,  that 
it  is  the  first-fruits  of  Achaia,  and 
that  they  have  addicted  themselves 
to  the  ministry  of  the  saints,) 

16.  That  ye  submit  yourselves 
unto  such,  and  to  every  one  that 
helpeth  with  us,  and  laboureth. 

17.  I  am  glad  of  the  coming  of 
Stephanas  and  Fortunatus  and  A- 
chaicus :  for  that  which  was  lacking 
on  your  part  they  have  supplied. 

18.  For  they  have  refreshed  my 
spirit  and  yoiu-s :  therefore  acknow- 
ledge ye  them  that  are  such. 

19.  The  churches  of  Asia  salute 
you.  Aquila  and  Priscilla  salute 
you  much  in  the  Lord,  with  the 
church  that  is  in  their  house. 

20.  All  the  brethren  greet  you. 
Greet  ye  one  another  with  an  holy 
kiss. 

21.  The  salutation  of  me  Paul 
with  mine  own  hand. 

22.  If  any  man  love  not  the  Lord 
Jesus  Christ,  let  him  be  Anathema 
Maran-atha. 

23.  The  grace  of  our  Lord  Jesus 
Christ  he  with  vou. 


13.  Vigilate,  state  in  fide,  virihter 
agite,  robusti  estote. 

14.  Omnia  vestra  in  earitate  fiant.. 

15.  Hortor  autem  vos,  fratres, 
nostis  doraum  Stephanae,  primitiaa 
esse  Achaise,  atque  ut  se  in  minis- 
terium  sanctorum  ordinaverint : 

16.  Ut  etiam  subiecti  sitis  tali- 
bus,  et  omnibus  qui  cooperantur  et 
laborant. 

17.  Gaudeo  autem  de  prjesentia 
Stephanffi,  et  Fortunati,  et  Achaici: 
quia  quod  deerat  a  vobis,  ipsi  sup- 
ple verunt. 

18.  Refocillarunt  enim  spiritum 
meum  et  vestrum :  agnoscite  ergo 
tales. 

19.  Salutant  vos  Eeclcsise  Asise; 
salutant  vos  multum  in  Domino 
Aquila  et  Priscilla  cum  domestica 
eorum  Ecclesia. 

20.  Salutant  vos  fratres  omnes : 
salutate  vos  invicem  in  osculo  sanc- 
to. 

21.  Salutatio  mea  manu  Pauli. 

22.  Si  quis  non  amat  Dominum 
lesum  Christum,  sit  anathema  ma- 
ranatha. 

23.  Gratia  Domini  lesu  Christi 
sit  vobiscum. 


^  "  Que  sainct  Paul  se  sentant  offense  par  les  Corinthiens,  auoit  attitre 
cela  tout  expres,  qu'  Apollos  n'allast  point  vers  eux  :" — •'  That  St.  Paul 
feeling  offended  with  the  Corinthians,  had  intentionally  brought  it  about, 
that  Apollos  should  not  go  to  them." 


76  COMMENTARY   ON  THE  CHAP.  XVI.  ]  5, 

24.  My  love  be  Avith  you  all  in  24.  Dilectio  mea  cum  vobis  om- 

Christ  Jesus.     Amen.  nibus  in  Christo  lesu.     Amen. 

^  The  first  epistle  to  the  Corin-  Ad  Corinthios  prior  missa  fuit  e 

thians  was  written  from  Philippi  by  Philippis  per  Stephanam,  et  Fortu- 

Stephanas,    and    Fortunatus,    and  natum,  et   Andronicum,   et   Timo- 

Achaicus,  and  Timotheus.  theum.^ 

13.  Watch  ye.  A  sliort  exhortation,  but  of  great  weight. 
He  exhorts  them  to  watch,  in  order  that  Satan  may  not  oj)- 
press  them,  finding  them  off  their  guard.  For  as  the  warfare 
is  incessant,  the  watching  requires  to  be  incessant  too.  Now 
watchfuhiess  of  spirit  is  this — when,  free  and  disentangled 
from  earthly  cares,  we  meditate  on  the  things  of  God.  For 
as  the  body  is  weighed  down  by  surfeiting  ayid  drunken- 
ness, (Luke  xxi.  34,)  so  as  to  be  fit  for  nothing,  so  the  cares 
and  lusts  of  the  world,  idleness  or  carelessness,  are  like  a 
spiritual  surfeiting  that  overpowers  the  mind.^ 

The  second  thing  is  that  they  i^ersevere  in  the  faith,  or 
that  they  hold  fast  the  faith,  so  as  to  stand  firm ;  because 
that  is  the  foundation  on  w^hich  we  rest.  It  is  certain,  how- 
ever, that  he  points  out  the  means  of  perseverance — by  rest- 
ing upon  God  with  a  firm  faith.. 

In  the  third  exhortation,  w^hich  is  much  of  the  same  na- 
ture, he  stirs  them  up  to  manly  fortitude.  And,  as  we  are 
naturally  weak,  he  exhorts  them  fourthly  to  strengthen 
themselves,  or  gather  strength.  For  where  we  render  it  he 
strong,  Paul  makes  use  of  only  one  word,  which  is  equiva- 
lent to  strengthen  yourselves. 

14.  Let  all  your  things  he  done  in  love.  Again  he  repeats 
what  is  the  rule  in  all  those  transactions,  in  which  w^e  have 
dealings  with  one  another.  He  wishes,  then,  that  love  shall 
be  the  directress ;  because  the  Corinthians  erred  chiefly  in 
this  respect — that  every  one  looked  to  himself  w^ithout  caring 
for  others. 

15.  Ye  know  the  house  of  Stephanas.    We  know,  from  daily 

^  It  appears  from  Hiig  (in  his  treatise  on  the  antiquity  of  the  Vatican 
version)  that  the  subscription  to  this  epistle  in  that  version  is  as  follows — 
T^o;  Ko^ivhovg  a.  iv^a.(prt  aTo  Y.(piffov — The  first  to  the  Corhithians  vjas  ivritten 
from  Ephesus.  This,  it  Avill  be  observed,  favours  the  view  taken  by  Calvin 
of  the  statement  made  by  Paul  in  1  Cor.  xvi.  8.     (See  pp.  70-72.) — Ed. 

2  "  Sont  comme  vne  yurongnerie  spirituelle,  qui  assopit  et  estourdit 
I'entendement ;" — "Are  like  a  spiritual  drunkenness,  which  makes  the 
mind  drowsy  and  stupid." 


CHAP.  XVI.  19.       FIRST   EPISTLE  TO  THE  CORINTHIANS.  77 

experience,  of  what  advantage  it  is,  that  those  should  have 
the  highest  authority,  whom  God  has  adorned  with  the  most 
distinguished  gifts.  Accordingly,  if  we  wish  to  secure  the 
welfare  of  the  Church,  let  us  always  take  care  that  honour 
be  conferred  uj^on  the  good :  let  their  counsels  have  the 
greatest  weight ;  let  others  give  way  to  tliem,  and  allow 
themselves  to  be  governed  by  tlieir  prudence.  This  Paul 
does  in  this  instance,  when  admonishing  the  Corinthians  to 
show  respect  to  the  house  of  Stephanas.  Some  manuscripts 
add,  and  Fortunatus}  For  God  manifests  himself  to  us  when 
he  shows  us  the  gifts  of  his  Spirit.  Hence,  if  we  would  not 
appear  to  be  despisers  of  God,  let  us  voluntarily  suhinit  our- 
selves to  those,  on  whom  God  has  conferred  superior  gifts. 

Now,  that  they  may  be  the  more  inclined  to  put  honour 
upon  that  house,  (for  as  to  the  other,  it  appears  to  me  to  be, 
in  this  place  at  least,  a  spurious  addition,)  he  reminds  them 
that  i\\ej  \\QYe  i\\Q  first-fruits  of  Achuia,  that  is,  that  the 
household  of  Stephanas  were  the  first  that  had  embraced 
the  gospel.  Not  indeed  as  though  the  first  in  order  of  time 
were  in  every  case  superior  to  the  others,  but  where  there  is 
perseverance  along  with  this,  it  is  with  good  reason,  that 
honour  is  conferred  upon  those,  who  have  in  a  manner  paved 
the  way  for  the  gospel  by  promptitude  of  faith.  It  must  be 
observed,  however,  that  he  dignifies  with  this  honourable 
title  those,  who  had  consecrated  to  believers  their  services 
and  resources.  For  the  same  reason,  he  bestows  commenda- 
tion a  little  afterwards  upon  Fortunatus  and  Achaicus,  that, 
in  proportion  to  a  man's  superiority  of  excellence,^  he  might 
be  held  so  much  the  more  in  esteem,  that  he  might  be  able 
to  do  the  more  good.  Farther,  in  order  that  the  Corinthians 
may  be  the  more  disposed  to  love  them,  he  says,  that  what 
had  been  luanting  on  the  part  of  their  entire  Church  had 
been  compensated  for  by  their  vicarious  services. 

19.  With  the  Church  that  is  in  their  house.    A  magnificent 

^  The  Alex,  and  Copt.  MSS.  read — and  Fortunatus.  The  Vulgate 
reads — Fortunatum  et  Achaicum ;  in  accordance  with  which  the  rendering 
in  WicUf  (1380)  is,  Ye  knowen  the  hous  of  stephan  and  of  fortunati,  aiid 
acacie.  The  Rheims  version  (1582)  reacis — You  know  the  house  of  Ste- 
phanas and  of  Fortunatus. — Ed. 

2  "  Selon  que  chacun  estoit  plus  homme  de  bien  et  vertueux ;" — "  In 
proportion  as  an  individual  was  an  honourable  and  virtuous  man." 


78  COMMENTARY  ON  THE  CHAP.  XVI.  20. 

eulogium,  inasmuch  as  the  name  of  the  Church  is  applied  to 
a  single  family  !  At  the  same  time  it  is  befitting,  that  all 
the  families  of  the  pious  should  be  regulated  in  such  a  man- 
ner as  to  be  so  many  little  Churches.  As  to  the  term  Con- 
gi^egatioTL  which  Erasmus  has  used  in  preference,  it  is  foreign 
to  Paul's  design ;  for  it  was  not  his  intention  to  designate  a 
crowd  of  persons  by  a  mere  common  term,  but  to  speak  in 
honourable  terras  of  the  management  of  a  Christian  liouse- 
hold.  His  saluting  them  in  the  name  of  Aquila  and  Pris- 
cilla,  confirms  what  I  have  noticed  above^ — that  the  Epistle 
was  written  at  Ephesus,  not  at  Philippi.  For  Luke  informs 
us,  that  they  remained  at  Ephesus,  when  Paul  went  else- 
where.    (Acts  xviii.  19.) 

20.  Salute  one  another  with  a  holy  kiss.  The  practice  of 
kissing  was  very  common  among  the  Jews,  as  is  manifest 
from  the  Scriptures.  In  Greece,  though  it  was  not  so  com- 
mon and  customary,  it  was  by  no  means  unknown  ;  but  the 
probability  is,  that  Paul  speaks  here  of  a  solemn  kiss,  with 
which  they  saluted  each  other  in  the  sacred  assembly.  For 
I  could  easily  believe,  that  from  the  times  of  the  Apostles 
a  kiss  was  used  in  connection  with  the  administration  of  the 
Supper  f  in  j^lace  of  which,  among  nations  that  were  some- 

^  See  p.  70. 

*  "That  the  Apostle,"  says  Dr.  Brown  in  his  Commentary  on  1st  Peter, 
"  meant  the  members  of  the  Churches,  on  receiving  this  Epistle,  to  salute 
one  another  is  certain  ;  that  he  meant,  that  at  all  their  religious  meetings 
they  should  do  so,  is  not  improbable.  That  he  meant  to  make  this  an 
everlasting  ordinance  in  all  Christian  Churches,  though  it  has  sometimes 
been  asserted,  has  never  been  proved,  and  is  by  no  means  likely.  That 
the  practice  prevailed  extensively,  perhaps  universally,  in  the  earlier  ages, 
is  estabhshed  on  satisfactory  evidence.  '  After  the  prayers,'  says  Justin 
Martyr,  who  lived  in  the  earlier  part  of  the  second  century,  giving  an  ac- 
count in  his  Apology  of  the  religious  customs  of  the  Christians — '  after  the 
prayers,  we  embrace  each  other  with  a  kiss.'  Tertullian  speaks  of  it  as 
an  ordinary  part  of  the  religious  services  of  the  Lord's  day ;  and  in  the 
Apostolical  Constitutions,  as  they  are  termed,  the  manner  in  which  it  was 
performed  is  particularly  described.  '  Then  let  the  men  apart,  and  the 
women  apart,  salute  each  other  with  a  kiss  in  the  Lord.'  Origen's  Note 
on  Romans  xvi.  16,  is :  '  From  this  passage  the  custom  was  delivered  to 
the  Churches,  that,  after  prayer,  the  brethren  should  salute  one  another 
with  a  kiss. '  This  token  of  love  was  generally  given  at  the  Holy  Supper. 
It  was  likely,  from  the  prevalence  of  this  custom,  that  the  calumny  of 
Christians  indulging  in  licentiousness  at  their  religious  meetings  originated ; 
and  it  is  not  improbable  that,  in  order  to  remove  everything  like  an  occa- 
sion to  calumniators,  the  practice  which,  though  in  itself  innocent,  had 


CHAP.  XVL  20.      FIRST  EPISTLE  TO  THE  CORINTHIANS.  79 

what  averse  to  tlie  practice  of  kissing,  there  crept  in  the  cus- 
tom of  kissing  the  patine.^  However  this  may  be,  as  it  was 
a  token  of  mutual  love.  I  have  no  doubt,  that  Paul  meant 
to  exhort  them  to  the  cultivation  of  good-will  among  thera- 

become  not  for  the  use  of  edifying,  was  discontinued." — Brown's  Exposi- 
tory Discourses  on  1st  Peter,  vol.  iii.  pp.  309,  310.  "  It  is  remarkable 
that,  by  the  testimony  of  Suetonius,  an  edict  was  published  by  one  of  the 
Roman  Emperors,  for  the  abolition  of  this  practice  among  his  subjects, — 
perhaps  in  order  to  check  abuses,  for  the  prevention  of  which  our  Apostle 
enjoins  that  it  shall  be  a  holy  salutation." — Chalmers  on  the  Romans, 
vol.  iii.  p.  428— Ec^. 

^  By  the  pititie  or  paten,  is  meant  the  plate  or  salver  on  which  the 
wafer  or  bread  was  placed  in  the  observance  of  the  mass.  The  term  is 
made  use  of  by  Dr.  Stillingjieet  in  his  "•'  Preservative  from  Popery,"  (title 
vii.  chap,  v.,)  in  speaking  of  the  practice  of  the  Church  of  Rome  in  the 
adoration  of  the  host :  '•'  The  priest  in  every  mass,  as  soon  as  he  has  con- 
secrated the  bread  and  Avine,  with  bended  knees,  he  adores  the  sacrament ; 
that  which  he  has  consecrated,  that  very  thing  which  is  before  him,  upon 
the  patine,  and  in  the  chalice ;  and  gives  the  same  worship  and  subjection, 
both  of  body  and  mind,  to  it  as  he  could  to  God  or  Christ  himself."  In 
Young's  Lectm-es  on  Popery,  (Lond.  183G,)  p.  140,  the  following  account 
is  given  of  the  sacrifice  of  the  mass:  "  Upon  the  altar  is  the  chalice,  or 
cup,  which  is  to  contain  the  wine,  mixed  Avith  a  little  water ;  and  covering 
the  cup  is  the  paten,  or  plate,  intended  to  hold  the  cake  or  wafer.  After 
an  almost  endless  variety  of  movements,  and  forms,  and  prayers,  and 
readings,  the  priest  goes  to  the  altar,  and,  taking  the  cup  containing  wine 
and  water,  with  the  wafer  upon  the  cover, — these  having  been  before  con- 
secrated and  transubstantiated  into  the  body  and  blood  of  Christ. he 

raises  his  eyes  and  says,  '  Take,  O  Holy  Trinity,  this  oblation,  which  I, 
unworthy  sinner,  offer  in  honour  of  thee,  of  the  blessed  Virgin  Mary,  and 
of  all  the  saints,  for  the  salvation  of  the  living,  and  for  the  rest  and  quiet 
of  all  the  faithful  that  are  dead.'  Then,  setting  down  the  chalice,  he  says, 
'  Let  this  sacrifice  be  acceptable  to  Almighty  God.'"  The  name  paten  is 
preserved  in  the  English  Liturgy  to  this  day.  In  the  prayer  of  consecra- 
tion, in  the  communion  service — in  connection  with  the  words,  '*  who,  in 
the  same  night  that  he  was  betrayed,  took  bread,"  it  is  said,  "  here  the 
priest  is  to  take  the  paten  into  his  hands."  Calvin,  w^hen  commenting 
upon  Rom.  xvi.  16,  after  having  stated  that  it  Avas  customary  among  the 
primitive  Christians,  before  partaking  of  the  Lord's  Supper,  to  kiss  each 
other  in  token  of  sacred  friendship,  and  afterwards  to  give  alms,  says, 
«  Hinc  fluxit  ritus  ille,  qui  hodie  est  apud  Papistas,  osculandce  patence, 
et  conferendse  oblationis.  Quorum  alterum  merse  est  superstitionis,  sine 
ullo  fructu :  alterum  non  alio  facit,  nisi  ad  explendam  sacerdotum  avari- 
tiam,  si  tamen  expleri  posset ;" — '•  From  this  has  sprung  that  ceremony 
which  is  at  this  day  among  Papists,  of  kissing  the  patine,  and  making  an 
offering.  The  former  is  mere  superstition  without  any  advantage :  the 
latter  serves  no  purpose,  except  to  satisfy  the  greed  of  the  priests,  if  satis- 
fied it  can  be."  Poole,  in  his  Annotations  on  Rom.  xvi.  16,  says,  "  The 
primitive  Christians  did  use  it"  (the  holy  kiss)  "  in  their  assemblies ;  so 
Tertullian  testifieth,  (Lib.  Dec  ,)  and  they  did  it  especially  in  receiving 
the  Eucharist.  So  Clirysostom  witnesseth,  (Hom.  77  in  Joh.  xvi.,)  *  we 
do  well,'  saith  he,  *  to  hiss  in  the  mysteries,  that  we  may  become  one.' 


80  COMMENTARY  ON  THE  CHAP.  XVI.  22. 

selves — not  merely  in  their  minds  ^  and  in  needful  services, 
but  also  by  that  token,  provided  only  it  was  holy,  that  is, 
neither  unchaste  nor  deceitful,^ — though,  at  the  same  time, 
holy  may  be  taken  to  mean  saci^ed. 

22.  If  any  man  love  not  the  Lord  Jesus.  The  close  of  the 
Epistle  consists  of  three  parts.  He  entreats  the  grace  of 
Christ  in  behalf  of  the  Corinthians  :  he  makes  a  declaration 
of  his  love  towards  them,  and,  with  the  severest  threatening, 
he  inveighs  against  those  that  falsely  took  upon  themselves 
the  Lord's  name,  while  not  loving  him  from  the  heart.  For 
he  is  not  speaking  of  strangers,  who  avowedly  hated  the 
Christian  name,  but  of  pretenders  and  hypocrites,  who 
troubled  the  Churches  for  the  sake  of  their  own  belly,  or 
from  empty  boasting.^  On  such  persons  he  denounces  an 
anathema,  and  he  also  pronounces  a  curse  upon  them.  It 
is  not  certain,  however,  whether  he  desires  their  destruction 
in  the  presence  of  God,  or  whether  he  wishes  to  render  them 
odious — nay,  even  execrable,  in  the  view  of  believers.  Thus 
in  Gal.  i.  8,  when  pronouncing  one  who  corrupts  the  Gospel 
to  be  accursed,^  he  does  not  mean  that  he  was  rejected  or 
condemned  by  God,  but  he  declares  tl;^t  he  is  to  be  abhorred 
by  us.  I  expound  it  in  a  simple  way  as  follows :  "  Let  them 
perish  and  be  cut  off,  as  being  the  pests  of  the  Church." 
And  truly,  there  is  nothing  that  is  more  pernicious,  than 
that  class  of  persons,  who  prostitute  a  profession  of  piety  to 
their  own  depraved  affections.  Now  he  points  out  the  origin 
of  this  evil,  when  he  says,  that  they  do  not  love  Christ,  for  a 
sincere  and  earnest  love  to  Christ  will  not  suffer  us  to  give 
occasion  of  offence  to  brethren.^ 

This  custom  for  good  reasons  is  laid  down,  and  the  Romanists  in  room  of 
it,  keep  up  a  foolish  and  superstitious  ceremony,  which  is  to  kiss  the  pax 
in  the  mass." — Ed. 

1  "  Par  affection  interieure  ;" — "  By  inward  affection." 

2  "  Ou  consistast  en  mine  seulement ;" — "  Or  consisted  in  mere  appear- 
ance." 

^  "  Ne  cherchans  que  le  proufit  de  leurs  ventres,  et  leur  propre  gloire ;" 
— "  Seeking  only  the  profit  of  their  bellies,  and  their  own  glory." 

*  Calvin,  when  commenting  on  Oal.  i.  8,  remarks  that  the  original 
term  there  employed,  anathema,  denotes  CKrsiiig,  and  answers  to  the  He- 
brcAv  word  D"in  ;  and  he  explains  the  expression — "  let  him  be  accursed," 
as  meaning,  "  Let  him  be  held  by  you  as  accursed." 

*  "  Car  si  nous  aimons  Christ  purement,  et  a  bon  escient,  ce  nous  sera 


CHAP.  XVI.  22.    FIRST  EPISTLE  TO  THE  CORINTHIANS.  81 

What  he  immediately  adds — Maranatha,  is  somewhat 
more  difficult.  Almost  all  of  the  ancients  are  agreed,  that 
they  are  Syriac  terms.^  Jerome,  however,  explains  it :  The 
Lord  Cometh;  while  others  render  it,  At  the  coming  of  the 
Lord,  or.  Until  the  Lord  comes.  Every  one,  however,  I  think, 
must  see  how  silly  and  puerile  is  the  idea,  that  the  Apostle 
sjDoke  to  Greeks  in  the  Syriac  tongue,  when  meaning  to  say 
— The  Lord  has  come.  Those  who  translate  it,  at  the  coming 
of  the  Lord,  do  so  on  mere  conjecture;  and  besides,  there  is 
not  much  plausibility  in  that  interpretation.  How  much 
more  likely  it  is,  that  this  was  a  customary  form  of  expres- 
sion among  the  Hebrews,  when  they  wished  to  excommuni- 
cate any  one.  For  the  Apostles  never  speak  in  foreign 
tongues,  except  when  they  repeat  anything  in  the  person  of 
another,  as  for  example,  Eli,  Eli,  lammxdi  sahathani,  (Matt. 
xxvii.  46,)  Talitha  cumi,  (Mark  v.  41,)  and  Ejyhjjhata,  (Mark 
vii.  34,)  or  when  they  make  use  of  a  word  that  has  come  into 
common  use,  as  Amen — Hosanna.  Let  us  see,  then,  whether 
Maranatha  suits  with  excommunication.  Now  Bullinger,^ 
on  the  authority  of  Theodore  Bibliander,  has  affirmed,  that, 

vne  bride  qui  nous  retiendra  de  donner  scandale  a  nos  freres ;" — '•'  For  if 
we  love  Clirist  sincerely  and  in  good  earnest,  this  will  be  a  bridle  to  re- 
strain us  from  giving  offence  to  our  brethren." 

1  "  Que  ce  sont  mots  empruntez  de  la  langue  Syrienne ;" — "  That  they 
are  words  borrowed  from  the  Syriac  language." 

2  Beza,  in  his  poems,  has  recorded  the  following  tribute  to  the  memory 
of  this  distinguished  man — 

"  Henrici  Bullingeri,  Ecclesiastee  Tigurini,  spectatiss.  doctrinse, 
pietatis,  et  eximii  candoris  viri,  memoriae :" — (To  the  memory  of  Henry 
BuLLiNGER,  ecclesiastick  of  Tigm-um,  a  man  most  distinguished  for  learning 
and  piety,  and  extraordinary  candour.) 

"  Doctrina  si  interire,  si  Pietas  mori, 
Occidere  si  Candor  potest : 
Doctrina,  Pietas,  Candor,  hoc  tumulo  iacent, 

Henrice,  tecum  condita. 
Mori  sed  absit  ilia  posse  dixerim, 

Quae  viuere  jubent  mortuos, 
Immo  interire  forsan  iUa  si  queant 

Subireque  tumuli  specum, 
Tu  tu,  ilia  doctis,  tu  piis,  tu  candidis, 

Et  non  mori  certissimis, 
Edaci  ab  ipsa  morte  chartis  asseras, 

Ipso  approbante  Numine. 
Foedus  beatum !  mortuum  ilia  te  excitant, 
Et  tu  mori  ilia  non  sinis  : 
VOL.  II.  F 


82  COMMENTARY  ON  THE  CHAP.  XVI.  22. 

in  the  Clialdee  dialect,  Mahai^amata  has  the  same  meaning 
as  the  Hebrew  term  U^T\,  cherem,  {accursedly-  and  I  was 
myself  at  one  time  assured  of  the  same  thing  by  Wolfgang 
Capito,^  a  man  of  blessed  memory.  It  is  nothing  unusual, 
however,  for  the  Apostles  to  w^ite  such  terms  differently  from 
the  way  in  which  they  are  pronounced  in  the  language  from 
which  they  are  derived ;  as  may  be  seen  even  from  the  in- 
stances brought  forward  above.  Paul,  then,  after  pronoun- 
cing an  anathema  on  those  who  do  not  love  Christ,^  deeply 
affected  with  the  seriousness  of  the  matter,  as  if  he  reckoned 
that  he  had  not  said  enough,  added  a  term  that  was  in  com- 
mon use  among  the  Jews,  and  wdiich  they  made  use  of  in 
pronouncing  a  sentence  of  anathema — just  as  if,  speaking  in 

At  himc,  amici,  cur  fleamus  mortimm, 
Qui  viuat  aliis  et  sibi  ?" 

"  If  Learning  could  expire,  if  Piety  could  die, 
If  Candour  could  sink  down, 
Learning,  Piety,  Candoiu*,  are  laid  in  this  mound, 

O  Henry,  buried  along  with  thee  ! 
But  forbid  that  I  should  say  that  those  things  could  die. 

Which  command  the  dead  to  live. 
Nay,  if  they  could  possibly  expire. 

And  be  entombed, 
Thou,  by  thy  writings  learned,  pious,  candid. 

And  perfectly  secm-ed  against  death, 
Wouldst  shield  them  from  devouring  death. 

The  Deity  himself  approving. 
Blessed  agreement !     They  raise  thee  up  from  death, 

And  thou  dost  not  suffer  them  to  die ! 
But,  my  friends,  why  should  we  weep  for  him,  as  deadf 
Who  lives  to  others  and  himself?" 

Beza's  "  Poemata  Varia,"  p.  69. — Ed. 
^  Thus  in  1  Kings  xx.  42,  we  have  the  expression,  ''D"in"C*"'&5,  {ish  che- 
remi,)  the  man  of  my  curse,  or  the  man  whom  I  anathematize.     See  also 
Is.  xxxiv.  5;  Zech.  xiv.  11. — Ed. 

2  Calvin,  when  commenting  on  Phil.  iii.  5,  having  occasion  to  speak  of 
the  etymology  of  the  term  Pharisees,  says  that  he  considered  it  to  be  de- 
rived— not  as  was  commonly  supposed,  from  a  word  signifying  to  separate 
— ^but  from  a  term  denoting  interpretation,  this  having  been  the  view  given 
of  it  by  Capito — "  sanctae  memoriae  viro," — "  a  man  of  sacred  memory." 
It  is  stated  by  Beza  in  his  life  of  Calvin,  that  when  at  Basle,  Calvin 
lived  on  intimate  terms  with  those  two  distinguished  men,  Simon  Grynseus 
and  Wolfgang  Capito,  and  devoted  himself  to  the  study  of  Hebrew. — Cal- 
vin's Tracts,  vol.  i.  p.  xxvii. — Ed. 

^  "  Ayant  excommunie,  et  declare  execrables  ceux-la  qui  n'aiment  point 
lesus  Christ;" — "Having  excommunicated,  and  pronounced  execrable 
those  who  do  not  love  Jesus  Christ." 


CHAP.  XVI.  22.    FIRST  EPISTLE  TO  THE  CORINTHIANS.  83 

Latin,  I  should  say,  "  I  excommunicate  thee,''  but  if  I  add 
— "  and  pronounce  thee  an  anathema,''  this  would  be  an  ex- 
pression of  more  intense  feeling.^ 

*  "  Ma^av  a,Sa  (Maraii  atlia)  is  a  Syro-Chaldee  expression,  signifying  '  the 
Lord  is  to  come,'  i.e.,  ^dll  come,  to  take  vengeance  on  the  disobedient 
and  vicious.  Hence  with  tlie  words  Anathema  Maranatha  the  Jews  be- 
gan their  papers  of  excommiication." — Bloomjield. 


END  OF  THE  COMxMENTAUIES  ON  THE  FIRST  EPISTLE. 


THE 


COMMENTARIES  OF  JOHN  CALYIN 


THE  SECOND  EPISTLE  OF  PAUL  THE  APOSTLE 


CORINTHIANS. 


TRANSLATOR'S  PREFACE. 


The  Epistles  of  Paul  to  the  Corinthians  contain  more 
of  admonition  and  reproof  than  most  of  his  other  Epistles. 
While  THE  CHurcCii  of  Corinth  was  more  than  ordinarily 
distinguished  in  respect  of  spiritual  gifts,  it  had  fallen  into 
corruptions  and  abuses,  from  which  the  other  Churches 
appear  to  have  been,  to  a  great  extent,  free.  There  is, 
accordingly — as  might  be  expected — in  these  Epistles,  more 
frequent  reference  to  local  evils,  than  in  most  of  the  other 
Epistles  of  the  New  Testament.  They  are  not,  however,  on 
that  account  the  less  adapted  for  general  utility.  While  the 
reproofs  which  they  contain  were  occasioned  by  the  corrupt 
state  of  a  particular  Church,  they  will  be  found  to  involve 
general  principles  of  the  highest  importance  to  the  Church 
of  Christ  under  all  circumstances.  The  Epistles  to  the 
Corinthians  "  have,'"  says  Dr.  Guyse,  in  his  Preface  to  the 
Second  Epistle,  "  some  advantages  that  are  not  to  be  met 
with  in  any  other  part  of  the  word  of  God,  as  they  may  be 
deemed  the  seat  of  divine  directions,  relating  to  the  spiritual 
privileges,  rights,  and  powers,  worship  and  discipline  of  the 
Churches  of  Christ ;  to  the  purity  of  doctrines,  manners,  and 
celebrations  of  Gospel  ordinances  ;  and  to  the  unity,  peace, 
and  order,  mutual  watch  and  care,  and  religious  respect  to 
faithful  pastors,  that  ought  to  be  preserved  among  them.'' 

As,  in  the  perusal  of  the  four  Gospels,  the  attentive  reader 
can  scarcely  fail  to  observe,  that  many  of  the  instructive 
sayings  of  our  blessed  Lord,  which  are  placed  on  record  by 
the  Evangelists,  arose  naturally  out  of  occurrences  of  an  ac- 
cidental nature, — though  taking  place  under  the  watchful 


88  translator's  preface. 

superintendence  of  him  ivithout  whom  not  even  a  sparroiv 
falleth  on  the  ground,  (Matt.  x.  29,) — so  we  find  a  large  por- 
tion of  the  invaluable  directions  furnished  in  the  Epistles  of 
the  New  Testament  for  the  regulation  of  the  Church  in 
every  subsequent  age,  presented  incidentally — as  if  suggested 
to  the  mind  of  the  sacred  writer  by  corruptions  of  doctrine 
and  practice,  into  which  some  particular  Church  in  the  primi- 
tive age  had  been  left  to  fall.  While  the  unhappily  corrupt 
state  of  the  Church  of  Corinth,  as  indicated  in  the  two 
Epistles  addressed  to  it,  tended  to  mar,  in  no  inconsiderable 
degree,  the  prosperity  of  the  cause  of  Christ  in  that  city, 
and  was  an  occasion  of  poignant  grief  to  the  mind  of  Paul, 
who  felt  the  more  solicitous  for  their  welfare  from  his  sus- 
taining to  them  the  relationshij) — not  simply  of  an  instruc- 
tor, but  oi  2b  father,  (1  Cor.  iv.  15,)  the  flagrant  abuses  which 
had  crept  in  among  them  were,  in  the  providence  of  God, 
overruled  for  good  to  the  Church  of  Christ  generally,  by 
giving  occasion  for  a  fuller  development  than  might  other- 
wise have  been  necessary,  of  some  of  the  most  important 
principles  of  practical  Christianity. 

The  Epistles  to  the  Church  of  Corinth  are  a  portion  of 
Paul's  writings,  which,  as  is  justly  observed  by  Dr.  Alex- 
ander, in  his  Preface  to  Billroth  on  the  Corinthians,  "  oc- 
cupies a  very  important  j^lace  in  the  sacred  canon.  Besides 
containing  some  loca  classica  upon  several  of  the  most  essen- 
tial positions  in  doctrinal  theology,  such,  for  instance,  as  the 
deity  of  Christ,  the  personality  and  agency  of  the  Holy 
Spirit,  the  resurrection  of  the  body,  &c.,  the  two  Epistles  to 
the  Corinthians  may  be  regarded  as  constituting  the  great 
code  of  practical  ethics  for  the  Christian  Church.  In  this 
respect  they  stand  to  the  science  of  practical  theology  in  a 
relation  analogous  to  that  occupied  by  the  Epistles  to  the 
Romans,  the  Galatians,  and  the  Hebrews,  to  the  science  of 
systematic  divinity  ;  they  contain  the  fullest  development 
of  those  principles  on  which  that  science  must  rest,  and  the 
practices  which  its  rules  are  to  authorize  or  inculcate.'"'^ 

What  increases  not  a  little  the  utility  of  Paul's  Epistles 

^  Biblical  Cabinet,  vol.  xxi.  pp.  v.  vi. 


translator's  preface.  89 

to  the  Corinthian  Church  is  the  circumstance  that  the  latter 
Epistle  was  written  by  him  a  considerable  time  (about  a 
year,  it  is  generally  supposed)  subsequently  to  the  former^ 
when  opportunity  had  been  given  for  the  Apostle's  receiving 
accounts  as  to  the  eiFect  produced  upon  the  minds  of  the 
Corinthians  by  the  faithful,  though  at  the  same  time  aifec- 
tionate  counsels  and  admonitions,  which  he  had  addressed  to 
them  in  his  first  Epistle.  The  Apostle  had  been  intensely 
anxious  as  to  the  effect,  which  his  former  Epistle  might  pro- 
duce on  the  minds  of  the  Corinthians.  While  his  authority 
as  an  Apostle,  and  that  too  in  a  Church  which  he  had  him- 
self planted,  was  at  stake,  he  was,  we  may  believe,  chiefly 
concerned  for  the  purity  of  doctrine  and  discipline,  as  in 
danger  of  being  seriously  impaired  by  the  corrupt  state  of 
the  Church  of  Corinth.  With  feelings  of  deep  solicitude  he 
left  Ephesus,  where  it  is  generally  believed  he  Avrote  his  first 
Epistle  to  the  Corinthian  Church,^  and  proceeded  to  Troas,  a 
sea-port  town  on  the  coast  of  the  J^gean  Sea,  hoping  to  meet 
with  Titus  there  on  his  return  from  Corinth.  Disappointed  in 
this  expectation,  he  went  forward  to  Macedonia,  where  he  at 
length  met  with  Titus,  and  received  most  gratifying  accounts 
as  to  the  favourable  reception,  which  his  former  Ej)istle  had 
met  with  from  the  Corinthians,  and  the  salutary  effect  which 
it  had  produced  in  remedying,  to  a  great  extent,  the  evils 
that  he  had  found  occasion  to  censure. 

It  must  have  afforded  to  the  mind  of  the  Apostle  no  ordin- 
ary satisfaction  to  learn,  that  his  admonitions  and  reproofs 
had  awakened  in  the  minds  of  the  Corinthians  the  most  poig- 
nant grief  in  reflecting  on  the  unworthy  part  which  they  had 
acted — that  they  had  manifested  unabated  esteem  and  affec- 
tion toward  him  as  their  spiritual  father — that  they  had,  in 
accordance  with  his  instructions,  excluded  from  their  society 
a  gross  offender,  whose  unnatural  crime  they  had  too  long  con- 
nived at ;  and  farther,  that  the  exercise  of  discij^line  in  that 
painful  case  had  been  most  salutary  in  its  effects  upon  the  of- 
fender himself,  so  that  the  Apostle,  from  what  he  had  learned 
as  to  the  evidences  of  repentance,  was  now  prepared  to  in- 

^  See  p.  70. 


90  TRANSLATOR  S  PREFACE. 

struct  the  Corinthian  Christians  to  receive  him  back,  without 
hesitation  or  delay,  into  their  fellowship.  He  had,  also,  the 
satisfaction  of  learning,  that  his  exhortations,  in  the  close  of 
his  former  Epistle,  to  liberality  in  contributing  for  the  relief 
of  the  "  poor  saints  at  Jerusalem,''  had  been  promptly  and 
cheerfully  responded  to.  While  PauFs  second  Epistle  to  the 
Corinthians  furnishes  in  these  and  other  respects,  express 
proofs  of  the  beneficial  effects  of  his  former  Epistle,  his 
entire  silence  in  the  latter  Epistle  in  reference  to  various 
evils  unsparingly  censured  by  him  in  the  former,  gives  rea- 
son to  believe  that,  in  connection  with  these  also,  a  more 
hopeful  state  of  matters  had  begun  to  appear.  Among  these 
we  may  notice  their  party  contendings,  their  vexatious  law- 
suits, their  corrupt  administration  of  the  Sacred  Supper, 
their  disorderly  exercise  of  spiritual  gifts,  and,  in  fine,  their 
erroneous  views  on  the  important  subject  of  the  resurrection. 
Thus  "  the  success''  of  the  first  Epistle  to  the  Corinthians, 
as  is  justly  observed  by  Barnes,  in  the  Introduction  to  his 
Notes  on  that  Epistle,  "  w^as  all  that  Paul  could  desire.  It 
had  the  effect  to  repress  their  growing  strifes,  to  restrain 
their  disorders,  to  produce  true  repentance,  and  to  remove 
the  person  who  had  been  guilty  of  incest  in  the  Church. 
The  whole  Church  was  deeply  affected  with  his  reproofs, 
and  engaged  in  hearty  zeal  in  the  work  of  reform.  (2  Cor. 
vii.  9-11.)  The  authority  of  the  Apostle  was  recognised, 
and  his  Epistle  read  with  fear  and  trembling.  (2  Cor.  vii. 
15.)  The  act  of  discipline  which  he  had  required  on  the 
incestuous  person  was  inflicted  by  the  whole  Church.  (2  Cor. 
ii.  6.)  The  collection  which  he  had  desired,  (1  Cor.  xvi.  1-4,) 
and  in  regard  to  which  he  had  boasted  of  their  liberality  to 
others,  and  expressed  the  utmost  confidence  that  it  would 
be  liberal,  (2  Cor.  ix.  2,  8,)  was  taken  up  agreeably  to  his 
wishes,  and  their  disposition  on  the  subject  was  such  as  to 
furnish  the  highest  satisfaction  to  his  mind.  (2  Cor.  vii.  13, 
14.)  Of  the  success  of  his  letter,  however,  and  of  their  dis- 
position to  take  up  the  collection,  Paul  was  not  apprised 
until  he  had  gone  into  Macedonia,  where  Titus  came  to  him, 
and  gave  him  information  of  the  happy  state  of  things  in 
the  Church  at  Corinth.     (2  Cor.  vii.  4-7,  lo.)     Never  was  a 


translator's  preface.  .91 

letter  more  effectual  than  this  was,  and  never  was  authority 
in  discipline  exercised  in  a  more  happy  and  successful  way." 
At  the  same  time,  Paul's  second  Epistle  to  the  Corinthian 
Church  is  of  a  mixed  character,  being  designed  in  part  to 
rectify  evils  still  existing  among  them,  and  to  vindicate  the 
Apostle  from  injurious  aspersions,  thrown  out  against  him 
by  the  false  teachers.  In  various  parts  of  the  Epistle,  but 
more  particularly  toAvard  the  close,  he  establishes  his  claims 
to  apostolical  authority. 

A  succinct  view  of  the  general  tenor  and  design  of  this 
Epistle  is  given  by  Poole,  in  his  Annotations,  in  the  following 
terms : — "  The  occasion  of  his''  (Paul's)  "writing  this  second 
Epistle  seemeth  to  be  partly  the  false  teachers  aspersing  him : 
1.  As  an  inconstant  man,  because  he  had  promised  to  come 
in  person  to  Corinth,  and  was  not  yet  come ;  the  reason  of 
which  he  showeth,  chap,  i.,  was  not  levity,  but  the  troubles 
he  met  wdth  in  Asia,  and  his  desire  to  hear  that  they  had 
first  reformed  the  abuses  he  had  taxed  them  for.     2.  As  an 
imperious  man,  because  of  the  incestuous  person  against 
wdiom  he  had  wrote ;  which  charge  he  avoids,  by  showing 
the  necessity  of  his  writing  in  that  manner,  and  giving  new 
orders  for  the  restoring  him,  upon  the  repentance  he  had 
showed.     8.  As  a  proud  and  vain-glorious  man.     4.  As  a 
contemptible  person — base  in  his  person,  as  he  expresseth  it. 
The  further  occasions  of  his  writing  Avere — to  commend  them 
for  their  kind  reception  of,  and  compliance  with,  the  precepts 
and  admonitions  of  his  former  Epistle,  and  their  kind  recep- 
tion of  Titus — as  also  to  exhort  them  to  a  liberal  contribu- 
tion to  the  necessities  of  the  saints  in  Judea,  to  which  they 
had  shoW' ed  their  forwardness  a  year  before  ;  and  his  hearing 
that  there  was  yet  a  party  amongst  them  bad  enough,  that 
went  on  vilifying  him  and  his  authority,  as  w^ell  as  in  other 
sinful  courses  ;  against  whom  he  vindicateth  himself,  magni- 
fying his  office,  assuring  them  that  he  was  about  to  come  to 
Corinth,  wdien  they  should  find  him  present,  such  as  being 
absent  he  had  by  his  letters  declared  himself,  if  they  were 
not  reformed. 

"  The  substance,  therefore,  of  this  Epistle,  is  partly  apolo- 
getical,  or  excusatory,  where  he  excuseth  himself  for  his  not 


92  translator's  preface. 

coming  to  Corinth  so  soon  as  lie  thought,  and  for  his  so 
severe  writing  as  to  the  incestuous  person—partly  hortatory, 
where  he  persuadeth  them  more  generally  to  walk  worthy 
of  the  gospel ;  more  specially  (chap.  viii.  9)  to  a  liberal 
contribution  to  the  saints — partly  minatory  or  threatening, 
where  he  threateneth  severity  against  those  whom,  when  he 
came  amongst  them,  he  should  find  contumacious  and  im- 
penitent offenders.  He  concludes  the  Epistle  (as  usually) 
with  a  salutation  of  them,  pious  exhortations  to  them,  and 
a  prayer  for  them.'' 

Calvin,  it  will  be  observed,  dedicates  his  Commentary  on 
the  second  Epistle  to  the  Corinthians  to  Melchior  Wolmar, 
a  man  of  great  celebrity,  under  whom  Calvin  acquired  a 
knowledge  of  the  Greek  language.  "  The  academy  of  Bour- 
ges,"  says  Beza,  in  his  Life  of  Calvin,  "  had  .  .  .  acquired 
great  celebrity  through  Andrew  Alciat,  (undoubtedly  the 
first  lawyer  of  his  age,)  who  had  been  invited  to  it  from 
Italy.  Calvin  thought  right  to  study  under  him  also.  He 
accordingly  went  thither,  and  on  grounds  both  religious  and 
literary,  formed  a  friendship  with  Melchior  "Wolmar,  a 
German  from  Rothweil,  and  professor  of  Greek.  I  have  the 
greater  j^leasure  in  mentioning  his  name,  because  he  was 
my  own  teacher,  and  the  only  one  I  had  from  boyhood  up 
to  youth.  His  learning,  piety,  and  other  virtues,  together 
with  his  admirable  abilities  as  a  teacher  of  youth,  cannot  be 
sufficiently  praised.  On  his  suggestion,  and  witli  his  assist- 
ance, Calvin  learned  Greek.  The  recollection  of  the  benefit 
which  he  thus  received  from  Wolmar  he  afterwards  publicly 
testified,  by  dedicating  to  him  his  Commentary  on  the  First" 
(Second?)  "  Epistle  to  the  Corinthians."^ 

The  circumstances  connected  with  his  attendance  on  the 
instructions  of  that  distinguished  teacher  are  interesting,  as 
giving  occasion  to  mark  the  leadings  of  providence  in  pre- 
paring Calvin  for  the  important  work,  whicli  was  afterwards 
assigned  him  in  the  Church  of  Christ.  His  father  had  ori- 
ginally intended  him  for  the  ministry,  and  procured  for  him 
a  benefice  in  the  cathedral  church  of  Noyon,  and  afterwards 
the  rectory  of  Pont-Eveque,  the  birthj^lace  of  his  father. 
^  Calvin's  Tracts,  vol.  i.  pp.  xxiii.  xxiv. 


TRANSLATOR  S  PREFACE.  93 

Not  long  afterwards,  however,  liis  fatlier  resolved  to  send 
liim  to  study  civil  law,  as  a  more  likely  means  of  worldly 
preferment,  while  in  the  mean  time  Calvin,  having  been 
made  acquainted  with  the  doctrines  of  the  reformed  faith 
by  one  of  his  own  relations,  Peter  Robert  Olivet,  had  be- 
gun to  feel  dissatisfied  with  the  Romish  Church,  and  had  left 
oif  attendance  on  the  public  services  of  the  Church.  With 
the  view  of  devoting  himself  to  the  study  of  law,  he  removed 
to  Orleans,  and  placed  himself  under  the  tuition  of  Peter  de 
L'Etoile,  a  French  lawyer  of  great  celebrity,  and  made  in  a 
short  time  surprising  progress,  so  that  very  frequently,  in  the 
absence  of  the  professors,  he  supplied  their  j)lace,  and  was 
regarded  as  a  teacher  rather  than  a  pupil.  He  afterwards 
went  to  Bourges,  with  the  view  of  prosecuting  the  study  of 
law  under  the  celebrated  Andrew  Alciat.  While  there  he 
formed,  as  is  stated  in  the  foregoing  extract  from  Beza's  Life 
of  Calvin,  an  intimate  friendship  w^ith  Melchior  Wolmar, 
his  instructor  in  the  Greek  tongue.  Having  received  inti- 
mation of  the  sudden  death  of  his  father,  he  broke  off  ab- 
ruptly the  studies  in  wdiich  he  was  engaged,  and  having  re- 
turned to  Noyon,  his  native  town,  he  soon  afterwards  devoted 
himself  to  other  and  higher  joursuits.  The  study  of  civil 
law,  to  which  he  had  devoted  himself  for  a  time,  in  compli- 
ance with  his  father  s  wishes,  though  ultimately  abandoned, 
was  not  without  its  use,  in  connection  with  those  sacred 
pursuits  to  which  his  subsequent  life  was  devoted.  It  may 
be  interesting  to  the  reader  to  observe  unequivocal  evidences 
of  this,  as  furnished  in  the  following  encomiums  pronounced 
upon  Calvin  by  two  eminent  writers  of  sound  and  unbiassed 
judgment : — 

"  A  founder,''  says  Hooker,  "if  (the  Presbyterian  polity) 
"  had,  whom,  for  mine  own  part,  I  think  incomparably  the 
wisest  man  that  ever  the  French  Church  did  enjoy,  since 
the  hour  it  enjoyed  him.  His  hringing  up  luas  in  the  study 
of  the  civil  law.  Divine  knowledge  he  gathered,  not  by 
hearing  and  reading,  so  much  as  by  teaching  others.  For, 
though  thousands  were  debtors  to  him  as  touching  know- 
ledge in  that  kind,  yet  he  to  none  but  only  to  God,  the 
Author  of  that  most  blessed  fountain,  the  Book  of  Life,  and 


94  translator's  preface. 

of  the  admirable  dexterity  of  wit,  together  with  the  lielps  of 
other  learning,  which  were  his  guide/' ^  "  Calvin,"  says  M. 
D'Alembert,  "  who  with  justice  enjoyed  a  high  reputation, 
was  a  scholar  of  the  first  order.  He  wrote  in  Latin  as  well 
as  is  possible  in  a  dead  language,  and  in  French  with  a  purity 
that  w^as  extraordinary  for  his  time.  This  purity,  which  is 
to  the  present  day  admired  by  our  critics,  renders  his  writ- 
ings greatly  superior  to  almost  all  of  the  same  age ;  as  the 
works  of  MM.  de  Port  Royal  are  still  distinguished  on  the 
same  account,  from  the  barbarous  rlmpsodies  of  their  oppo- 
nents and  contemporaries.  Calvin  being  a  skilful  lawyer, 
and  as  enlightened  a  divine  as  a  heretic  can  be,  drew  up,  in 
concert  with  the  magistrates,  a  code  of  laws,"  &c.^ 

While  Calvin's  large  acquirements  in  the  study  of  civil 
law  were  thus  eminently  serviceable  in  other  and  higher 
departments  of  labour,  the  other  branch  of  study  cultivated 
by  him  wdiile  at  Bourges — the  knowledge  of  the  Greek 
tongue — was  more  directly  fitted  to  prepare  him,  though  he 
little  thought  of  it  at  the  time,  for  the  sacred  pursuits  in 
which  Providence  called  him  to  engage,  with  devotedness 
and  success,  in  after  years.  Under  the  tuition  of  Wolmar, 
he  appears  to  have  applied  himself  to  the  study  of  the 
Greek  language  with  the  greatest  diligence  and  ardour. 
"  He  did  not  indeed,''  says  Tholuck,  "  learn  Greek  before 
his  residence  in  Bourges,  but  he  could  not  have  been  then, 
at  most,  more  than  twenty-two  years  old ;  and  it  is  not 
therefore  strange,  that,  with  his  resolute  spirit,  he  made 
himself  complete  master  of  it."^  His  instructor  in  this  de- 
partment, Melchior  Wolmar,  was  a  man  of  distinguished 
talent,  and  of  high  moral  worth.  Beza,  who,  as  we  have 
seen,  expresses  in  his  Life  of  Calvin,  in  the  strongest  terms, 
his  esteem  for  Wolmar,  his  sole  instructor,  has  furnished  in 
his  Icones,  (French  edition,)  entitled,  "  Les  vrais  Pourtraits 
des  Hommes  illustres,"  (a  Geneve  1581,  j^p.  148-51,)  the 
following  interesting  sketch  of  the  leading  particulars  of  the 
life  of  this  distinguished  man. 

*  Hooker  s  Ecclesiastical  Polity,  pref.,  p.  44.     Folio.     Lond.  1676. 
^  Encyclopedie,  Art.  Oencve. 
«  Merits  of  Calvin,  p.  26. 


TRANSLATOR  S  PREFACE.  95 

"  Melior  Wolmar  of  Rotweil,  Professor  of  Civil  Law, 
and  of  the  Greek  Language,  in  tlie  University  of  Tubingen, 
(originally  called  MELCHioR,but  latterly  Joachim  Camerarius, 
a  very  learned  personage,  and  also  Professor  of  Literature  in 
Tubingen,  admiring  the  probity  of  Wolmar,  softened  the  name 
and  changed  it  thus,)  was  born  at  Rotweil,  which  is  an  allied 
town  of  the  Cantons,  was  brought  up  at  Berne,  and  studied 
at  Paris,  where  he  immediately  became  well  known  for  his 
admirable  expertness  in  the  Greek  and  Latin  languages,  as 
also  in  the  town  of  Orleans,  and  more  particularly  at  Bourges, 
where,  being  in  the  pay  of  Margaret  of  Valois,  Queen  of 
Navarre,  and  Duchess  of  Berry,  he  read  in  Greek  and  in 
Latin,  was  admitted  as  teacher  by  the  advice  of  Andrew 
Alciat,  the  prince  of  lawyers  in  our  times.  Farther,  his 
house  was  frequented  by  men  that  were  learned  and  fearers 
of  God,  among  whom  must  be  numbered  John  Calvin,  who 
had  no  hesitation  in  placing  himself  under  Wolmar,  to  learn 
from  him  the  Greek  language,  he  having  opened  a  school 
expressly  for  certain  young  men  of  good  family  and  of  great 
hope,  in  which  he  succeeded  so  admirably,  that  there  could 
not  have  been  found  a  man  better  qualified  for  the  success- 
ful training  of  youth,  and  there  was  no  one  who  had  educated 
in  a  j^roper  manner  so  large  a  number  as  he  had  done. 

"  France  would  have  reaped  more  fruits  of  Melior's  indus- 
try, had  not  the  persecutions  that  arose  against  the  Church 
of  God,  and  respect  for  Ulrich,  Duke  of  Wittemberg,  by 
whom  he  was  invited,  drawn  him  away  to  Tubingen  in  the 
year  1535,  when,  having  read  in  law,  and  having  inter- 
preted Greek  authors  during  upwards  of  twenty  years  with 
great  honour,  he  was  at  length  permitted  to  resign.  Having 
retired,  with  his  wife,  named  Margaret,  to  Isne,  a  town  be- 
longing to  that  lady,  he  was  attacked  with  paralysis,  and  at 
the  end  of  some  months,  he  and  his  wife  (overcome  as  she  was 
with  grief)  died  on  the  same  day — it  being  the  will  of  God, 
that  those  whom  a  sacred  friendship  had  held  bound  during 
the  space  of  twenty-seven  years  complete,  should  be  inclosed 
in  the  same  tomb. 

"  He  was  an  accomplished  personage  in  all  the  gifts  that 
are  requisite  for  making  a  man  accomplished.    Above  all  lie 


96  translator's  preface. 

was  amazingly  cliaritable  to  tlie  poor,  and  at  the  same  time 
so  remote  from  ambition,  that,  while  he  had  the  Greek  and 
Latin  languages  at  his  command,  he  put  to  the  press  nothing 
hut  an  elegant  preface,^  introductory  to  the  Grammar  of 
Demetrius  Chalcondyles. 

"  Having  had  in  my  childhood,  as  my  preceptor,  so  dis- 
tinguished a  personage,  (revered  by  me,  while  he  lived,  as  my 
own  father),  I  have  bewailed  his  death,  and  that  of  his  wife, 
in  three  Latin  E23igrams,  now  rendered  into  French.  He 
died  at  Isne  in  the  year  1 561,  at  the  age  of  64  years. 


I. 


Vous,  que  le  sainct  lien  de  mariage  assemble. 
En  ces  deux  contemplez  d'vn  mariage  heureux, 
L'exemplaire  certain  et  rare  tout  ensemble, 
Melior,  Marguerite,  en  mesme  iour  es  cieux, 
Se  virent  esleuez.     Ainsi  ceux  que  la  vie 
Auoit  apariez  eurent  par  mesme  mort. 
La  vie  en  mesme  tombe  a  la  mort  asseruie. 
Attendant  ce  iour  plaisant  et  lumineux. 
Que  de  I'heur  eternel  ils  iouiront  tons  deux. 


IL 


Melior,  le  meilleur,  et  le  plus  docte  aussi 

Qu'ait  bienheure  ce  temps  ci, 
Es  tu  donques  couche,  muet,  dessous  la  charge 

D'vn  tombeau  pesant  et  large  ? 
Et  ton  disciple  parle  et  demeure  debout  ? 

Las  !  oui,  mais  iusques  au  bout 
Le  viure  et  le  parler  desormais  le  martyre : 

Car  son  coeur  rien  ne  desire, 

^  It  is  stated  by  Lempriere,  in  his  Universal  Dictionary,  (Art.  Wolmar 
Melchior,)  that  Wolmar  "  wrote  Commentaries  on  the  two  first  Books  of 
the  Iliad."  Beza's  meaning  evidently  is,  that  he  did  not  pubUsh  any  ori- 
ginal work. — Ed. 


translator's  preface.  97 

Sinon  en  mesnie  creux  estre  pres  toy  couche 

Puis  qu'auec  toy  gist  cache 
Le  beau  choeur  des  neuf  soeurs,  du  ciel  de  fauorites, 

La  douceur,  les  Charites. 


Ill 

Mausolee  superbe,  et  vous,  tant  recliantees, 
En  I'Egypte  iadis  Pyramides  plantees, 
A  iust  occasion  vous  pouuez  dVn  faux  ceil 
Regarder  maintenant  de  ces  deux  le  cercueil. 
II  n'y  a  rien  meilleur  que  nostre  Melior/ 
La  perle  ou  Marguerite^  est  d'Inde  le  Thresor. 

^  There  is  here,  obviously,  a  play  upon  words,  (common  in  that  age,) 
founded  on  the  coincidence  between  the  names  of  Melior  and  Margaret 
with  melior  (Fr.  meilleur)  better,  and  margarita  (Fr.  marguerite)  &  pearl. 
-Ed. 

^  The  original  versions  of  the  first  and  third  Epigrams  are  given  in 
Beza's  "  Poemata  Yaria,"  (Genevse,  1614,)  p.  47,  as  folloAvs  : — 

"  Melioris  Volmarii,  patria  Kotvillensis,  viri  spectatiss.  tum  pietatis, 
turn  doctrinse,  praeceptoris  perpetua  memoria  colendi,  et  Margaritse  ipsius 
coniugis  :  uno  eodemque  die  fato  functorum,  et  eodem  tumulo  conditorum, 
Memoriae ;" — "  To  the  memory  of  Melchior  Wolmar,  a  native  of  Rot- 
weil,  a  man  most  highly  esteemed  at  once  for  piety  and  learning,  an 
instructor  to  be  ever  kept  in  remembrance,  and  Margaret,  his  spouse,  who 
died  on  one  and  the  same  day,  and  were  buried  in  the  same  tomb  " 

"  Coniugii  exemplum  rarum,  certumque  beati 

Spectate  cuncti  coniuges : 
Una  dies  nobis  Meliorem  sustuht,  una 

Et  Margaritam  sustulit : 
Sic  uno  quos  vita  thoro  coniunxerat,  uno 

Mors  ima  tumulo  condidit : 
Una  ambos  donee  reddat  lux  unius  olim 

Beatitatis  compotes." 

"  Quum  tumulo  lateat  Melior  Volmarius  isto, 

Cui  Margarita  adest  comes, 
Est  illi  cur  inuideas  Mausole,  diuque 

Celebrata  Pyramidum  strues, 
Namque  nihil  melius  Meliore,  nee  India  quidquam 

Fert  Margarita  carius." 

In  addition  to  the  above,  two  Latin  Epigrams  by  Beza,  in  honour  of 
Wolmar,  are  to  be  found  in  his  "  Poemata  Varia  :  " — 

"  In  Meliorem  Volmarum  praeceptorem  summe  observandum,  doctis- 
sime  Homerum  in  Academia  Bituricensi  interpretantem,  anno  Domini 
cbbxxxiv,  quum  ageret  annum  Beza  xv. 

VOL.  II.  Q 


98  translator's  preface. 

Calvin's  Commentary  on  the  Second  Epistle  to  the 
Corinthians  appears  to  liave  been  published  by  him  only  a 
few  months  after  his  Commentary  on  the  First  Epistle,  his 
dedication  to  his  Commentary  on  the  Second  Epistle  bearing 
date  1st  August  1546,  while  h.h  first  dedication  to  the  Com- 
mentary on  i]iQ  First  Epistle  bears  date  24th  January  1546. 

In  Senebier's  Literary  History  of  Greneva,  quoted  in  Cal- 
vin on  Genesis,  (vol.  i.  p.  xviii.)  a  list  of  Calvin's  Commenta- 
ries is  given  in  the  order  in  which  they  are  supposed  to  have 
been  published.  In  that  list  the  Commentary  on  the  Epistle 
to  the  Romans  is  placed  first  in  order,  and  is  stated  to  have 
been  published  in  1540.  Next  in  order  is  the  "  Commentary 
on  all  the  Epistles  of  Paul,''  which  is  stated  to  have  been 
published  in  1 548.  It  will  be  observed,  however,  that  while 
the  Commentary  on  the  Epistle  to  the  Romans  is  supposed 
to  have  been  published  in  1540,  the  first  dedication  to  the 
Commentary  on  the  First  Epistle  to  the  Corinthians,  and  the 
dedication  to  the  Commentary  on  the  Second  Epistle,  both 
of  them  bear  date  1546.  It  is  stated  by  Beza  in  his  Life  of 
Calvin,  that  during  the  contentions  which  prevailed  in  the 
Church  in  1548,  and  some  preceding  years,  Calvin  was  "  not 
only  not  idle,  but,  as  if  he  had  been  living  in  retirement, 

"  Flacce,  tibi  qiiandoque  bonus  dormitat  Homerus, 
Sed  niim  propterea  caecus  Homerus  erat  ? 
Immo  oculis  captus  quinam  credatiu:  Homerus, 
Quem  sequitur  vatum  caetera  turba  ducem  ? 
lUius  sed  eiiim  splendorem  longa  vetustas 
Obruerat  densis,  heu,  nimium  tenebris. 
Tu  Melior,  donee  fato  meliora  renato 
Dux  ipsifieres,  Volmare  magne,  duci." 

Beza's  "  Poemata  Varia,''  p.  77. 

"  Meliori  Volmaro  praeceptori,  summe  observando. 

Ergo  placet  nostros  iterum  vulgare  furores  ? 

Ergo  semel  non  est  desipuisse  satis  ? 
Sic,  Volmare,  iubes :  et  ego  tibi  (quaeso)  iubenti 

Quid  tandem  iusta  cum  ratione  negem  ? 
Quid  facerem  ?  quse  nos  tibi  consecrauimus  olim, 

Eripere  haec  eadem  quo  tibi  iure  queam  ? 
Adde,  quod  ipse  tuus  quum  sit  quoque  muneris  auctor 

Haec  quum  dona  petis,  tu  tua  dona  petis. 
Fama  igitur  valeat,  nos  iam  nil  fama  moratur 

Fas,  tibi  quo  placeam,  displicuisse  mihi." 

Beza's  "  I'oemata  Varia,"  p.  87. 


translator's  preface.  99 

wrote  most  learned  commentaries  on  six  of  Paul's  Epistles."^ 
The  six  Epistles  referred  to  appear  to  have  been  the  two 
Epistles  to  the  Corinthians,  and  the  Epistles  to  the  Galatians, 
Ephesians,  Philippians,  and  Colossians,  Calvin's  Commen- 
tary on  the  last  four  of  these  having  been  published,  as 
a]3pears  from  the  dedication  prefixed  to  it,  in  1548. 

What  is  chiefly  of  importance  to  be  observed,  in  connection 
with  the  respective  dates  of  the  Epistles  above  referred  to, 
is  the  circumstance  noticed  by  Beza — that  Calvin  wrote  his 
"most  learned  Commentaries"  on  those  Epistles  "as  if  he 
had  been  living  in  retirement,''  while  in  reality  amidst  scenes, 
which  would  have  incapacitated  any  ordinary  mind  for  such 
pursuits.  In  the  careful  study  of  these  interesting  portions 
of  the  Volume  of  Inspiration,  Calvin's  devout  mind  found 
refreshment  amidst  scenes  of  turmoil ;  and  we  cannot  doubt, 
that  while  preparing,  under  circumstances  like  these,  his 
Commentaries  on  the  Epistles  to  the  Corinthians,  and  most 
of  Paul's  other  Epistles,  he  had  ample  experience  of  what 
he  himself  so  beautifully  expresses,  when  commenting  on 
Psalm  cxix.  50,  This  is  my  comfort  in  my  affliction,  for  thy 

word  hath  quickened  me :  "  The  Prophet had  good 

reason  for  stating,  that  in  the  time  of  afl^liction  the  faithful 
experience  animation  and  vigour  solely  from  the  luord  of 
God  inspiring  them  luith  life.  Hence,  if  we  meditate  care- 
fully on  his  word,  we  shall  live  even  in  the  midst  of  death, 
nor  will  we  meet  with  any  sorrow  so  heavy  for  which  it 
will  not  furnish  us  with  a  remedy.  And  if  we  are  bereft  of 
consolation  and  succour  in  our  adversities,  the  blame  must 
rest  with  ourselves ;  because,  despising  or  overlooking  the 
word  of  God,  we  purposely  deceive  ourselves  with  vain  con- 
solation,"^ 

J.  P. 

Elgin,  June  1849. 

1  Calvin's  Tracts,  vol.  i.  p.  liii. 

2  Calvin  on  the  Psalms,  vol,  iv.  p,  437 


/.. 


THE  AUTHOR'S  DEDICATORY  EPISTLE, 

TO  THAT  MOST  ACCOMPLISHED  MAX, 

MELCHIOR  WOLMAR  RUFUS,  LAWYER. 
JOHN  CALVIN, 

HEALTH. 


Should  you  be  disposed  to  charge  me,  not  merely  witli  ne- 
glect, but  even  with  incivility,  for  not  having  written  to  you 
for  so  long  a  time,  I  confess  I  have  scarcely  any  apology  to 
offer.  For  if  I  were  to  allege  that  the  distance  between  us 
is  so  great,  and  that,  during  fully  five  years,  I  have  met  with 
no  one  that  was  going  in  your  direction,  this  indeed  were 
true,  but  it  would  be,  I  readily  acknowledge,  but  a  lame  ex- 
cuse. It  appeared  to  me,  accordingly,  that  I  could  not  do 
better  than  offer  to  you  some  compensation,  that  might  make 
up  for  the  errors  of  tlie  past,  and  might  at  once  set  me  clear 
from  all  blame.  Here,  then,  you  have  a  commentary  on  the 
Second  Epistle  of  Paul  to  the  Corinthians,  prepared  by  me 
with  as  much  care  as  was  in  my  power.^  For  I  have  no 
doubt  that  you  will,  in  your  kindness,  accept  of  this  as  a 
sufficient  compensation.  At  the  same  time  there  are  other 
and  weightier  considerations,  that  have  induced  me  to  dedi- 
cate this  to  you. 

First  of  all,  I  remember  with  what  fidelity  ^  you  cherished 
and  strengthened  the  friendship,  which  had  begun,  (now  long 
since,)  in  some  small  degree,  to  subsist  between  us — how 


^  "  Compose  et  dresse  par  moy,  auec  le  plus  grand  soin  et  dexterite  qu'il 
m'a  este  possible ;" — "  Composed  and  prepared  by  me  with  the  utmost 
care  and  skill  in  my  power." 

2  «  De  quelle  affection;"—"  With  what  affection." 


THE  author's  dedicatory  EPISTLE.  ]  01 

generously  you  were  prepared  to  lay  out  yourself  and  your 
services  on  my  account,  when  you  thought  that  you  had  an 
opportunity  presented  to  you  of  testifying  your  affection 
towards  me ;  how  carefully  you  made  offer  to  me  of  your 
assistance^  for  my  advancement,  had  not  the  calling  in 
which  I  was  at  that  time  engaged  prevented  me  from  avail- 
ing myself  of  it.  Nothing,  however,  has  had  greater  weight 
with  me  than  the  recollection  of  the  first  time  I  was  sent  by 
my  father  to  learn  civil  law.  '  Under  your  direction  and 
tuition,  I  conjoined  with  the  study  of  law  Greek  literature, 
of  wdiicli  you  were  at  that  time  a  most  celebrated  professorAi^ 
And  certainly  it  was  not  owing  to  you  that  I  did  not  maKe 
greater  proficiency  ;  for,  with  your  wonted  kindness  of  dis- 
position, you  would  have  had  no  hesitation  in  lending  me  a 
helping  hand  lor  the  completion  of  my  course,  had  I  not 
been  called  away  by  my  father's  death,  when  I  had  little 
more  than  started.  I  am,  however,  under  no  small  obliga- 
tions to  you  in  this  respect,  that  I  w^as  initiated  by  you  in 
the  rudiments,  at  least,  which  Avere  afterwards  of  great  ad- 
vantage to  me.  Hence  I  could  not  satisfy  myself  without 
leaving  to  posterity  some  memorial  of  my  gratitude,  and  at 
the  same  time  rendering  to  you  some  fruit,  such  as  it  is,  of 
your  labour.^     Farewell. 

Geneva,  1st  August  1546. 

^  "  Votre  credit ;" — "  Your  influence."  ^  See  p.  94. 

^  "  De  vostre  labeur  ancien,  duquel  ie  sens  encore  auiourd'huy  le  proii- 
fit ;" — "  Of  your  ancient  labour,  of  which  I  feel  even  at  this  day  the  ad- 
vantage." 


THE  ARGUMENT 


SECOND  EPISTLE  TO  THE  CORINTHIANS. 


So  far  as  we  can  judge  from  the  connection  of  this  Epistle, 
it  appears  that  the  first  Epistle  was  not  without  some  good 
effect  among  the  Corinthians/  but  at  the  same  time  was  not 
productive  of  so  much  benefit  as  it  ought  to  have  been  ;  and 
farther,  that  some  wicked  persons,  despising  Paul's  autho- 
rity, persisted  in  their  obstinacy.  For  the  fact  of  his  being 
so  much  occupied,  at  one  time  in  declaring  his  fidelity,  and 
at  another  in  maintaining  the  dignity  of  his  ofiice,  is  itself 
a  token  that  they  had  not  as  yet  been  thoroughly  confirmed. 
He  himself,  too,  complains  in  express  terms,  that  there  were 
some  that  made  sport  of  his  former  EjDistle,  instead  of  deriv- 
ing benefit  from  it.  Understanding,  then,  the  condition  of 
the  Church  among  them,  to  be  such,  and  being  detained  by 
other  matters,  so  as  to  be  prevented  from  coming  to  them 
so  soon  as  he  had  at  that  time  contemplated,  he  wrote  this 
Epistle  from  Macedonia.  "We  are  now  in  possession  of  the 
purpose  which  he  had  in  view  in  writing  this  Epistle — that 
he  might  perfect  what  he  had  already  begun,  in  order  that 
he  might,  when  he  came,  find  eveiy  thing  in  proper  order. 

He  begins,  as  he  is  wont,  with  thanksgiving,  rendering- 
thanks  to  God,  that  he  had  been  marvellously  rescued  from 
the  most  imminent  dangers,  and  at  the  same  time  he  calls 
them  to  notice,  that  all  his  afilictions  and  distresses  tended 
to  their  benefit  and  welfare,  that  he  may  the  better  secure 

1  "  N'auoit  point  este  du  tout  inutile  et  sans  fruit ;" — "  Was  not  alto- 
gether useless  and  without  fruit." 


THE  ARGUMENT.  103 

their  favour  by  this  farther  pledge  of  union/  while  the 
wicked  perversely  took  occasion  from  this  to  lessen  his  in- 
fluence. Farther,  when  wishing  to  apologize  for  delaying 
to  come  to  them,  he  declares  that  he  had  not  changed  his 
purpose  from  lightness  or  unsteadiness,  and  that  he  had  not, 
for  the  purpose  of  deceiving,  professed  anything  that  he  had 
not  really  had  in  view  f  for  there  was  the  same  consistency 
to  be  seen  by  them  in  all  his  sayings,  that  they  had  had 
experience  of  in  his  doctrine.  Here,  too,  he  briefly  notices, 
how  stable  and  sure  was  the  truth  of  his  preaching,  as  being 
founded  on  Christ,  by  whom  all  the  promises  of  Grod  are  fixed 
and  ratified — which  is  a  high  recommendation  of  the  gospel. 

After  this  he  declares,  that  the  reason  why  he  had  not 
come  was  this,  that  he  could  not  ap]3ear  among  them  cheer- 
ful and  agreeable.  In  this  statement,  he  reproves  those, 
who,  from  his  change  of  purpose,  took  occasion  to  calum- 
niate him.  He  accordingly  throws  the  blame  upon  the  Co- 
rinthians, as  being  not  yet  well  prepared  for  receiving  him. 
He  shows,  at  the  same  time,  with  what  fatherly  forbearance 
he  was  actuated,  inasmuch  as  he  kept  himself  back  from 
visiting  their  city  for  this  reason — that  he  might  not  be  under 
the  necessity  of  exercising  severity  upon  them. 

Farther,  lest  any  one  should  object,  that  he  had  in  the 
mean  time  not  at  all  refrained  from  handling  the  Corinthians 
severely  in  his  writings,  he  apologizes  for  the  vehemence 
that  he  made  use  of  in  his  first  Epistle,  by  saying  that  it 
was  owing  to  others — they  having  shut  him  up  to  the  neces- 
sity of  this  against  his  will.  That  this  keenness  had  pro- 
ceeded from  a  friendly  disposition  he  satisfactorily  shows, 
by  ordering  that  the  incestuous  person  himself,  on  whose 
account  he  had  been  much  exasperated,  should  be  received 
back  into  favour,  having  since  that  time  given  some  evidence 
of  repentance.     Farther,  he  brings  forward  this  additional 

1  "  Afin  que  cela  luy  serue  d'vn  gage  et  noimeau  lien  pour  entrer  en 
leur  bonne  grace ;" — "  That  this  may  serve  as  a  pledge  and  new  tie  to 
establish  them  in  their  good  graces." 

2  «  Qu'il  n'a  point  pretendu  de  les  tromper,  leur  donnant  a  entendre 
d'\ii,  et  pensant  d'autre ;"— "  That  he  had  not  intended  to  deceive  them, 
by  giving  them  to  understand  one  thing  while  he  was  thinking  of  an- 
other." 


104  THE  ARGUMENT  ON  THE 

evidence  of  Lis  atfection  towards  them,  that  he  had  no  rest 
in  his  mind  (2  Cor.  ii.  13)  until  he  had  learned  through 
means  of  Titus  the  state  of  their  affairs,  for  an  anxiety  of 
this  kind  originates  in  affection. 

Having  had  occasion,  however,  to  make  mention  here  of 
his  journey  to  Macedonia,  he  begins  to  speak  of  the  glory 
of  his  ministry.  As,  however,  those  darling  Apostles,  who 
endeavoured  to  detract  from  him,  had  obtained  an  easy 
victory  over  him  by  trumpeting  their  own  praises,  that  he 
may  have  nothing  in  common  with  them,  and  that  he  may 
at  the  same  time  beat  down  their  foolish  boasting,  he  de- 
clares that  he  derives  commendation  from  the  work  itself,^ 
and  does  not  borrow  it  from  men.  In  the  same  passage,  he 
extols  in  magnificent  terms  the  efficacy  of  his  preaching, 
and  sets  off  to  advantage  the  dignity  of  his  Apostleship  by 
comparing  the  gospel  with  the  law,  declaring,  however,  first 
of  all,  that  he  claimed  nothing  as  his  own,  but  acknowledged 
everything,  whatever  it  might  be,  to  have  come  forth  from 
God. 

After  this  he  relates  again,  with  what  fidelity  and  inte- 
grity he  had  discharged  the  office  intrusted  to  him,  and  in 
this  he  reproves  those  who  malignantly  reproached  him. 
Nay  more,  rising  still  higher  in  holy  confidence,  he  declares, 
that  all  are  blinded  by  the  devil,  who  do  not  perceive  the 
lustre  of  his  gospel.  Perceiving,  however,  that  the  mean- 
ness of  his  person  (as  being  contemptible)^  detracted  much 
from  the  respect  due  to  his  Apostleship,  embracing  this  fa- 
vourable opportunity,  he  does  not  merely  remove  this  occasion 
of  offence,  but  turns  it  into  an  opposite  direction,  by  saying, 
that  the  excellence  of  God's  grace  shines  forth  so  much  the 
more  brightly,  from  the  circumstance  that  so  valuable  a  trea- 
sure was  presented  in  earthen  vessels.  (2  Cor.  iv.  7.)  Thus 
he  turns  to  his  own  commendation  those  things  which  the 
malevolent  were  wont  to  cast  up  to  him  by  w^ay  of  reproach, 
because  on  his  being  weighed  down  with  so  many  distresses, 

1  "  De  I'auancement  de  I'oeuure ;" — "  From  the  advancement  of  the 
work." 

^  "  Comme  de  faict  il  estoit  contemptible  an  monde ;" — «  As  in  fact  he 
was  contemptible  in  the  view  of  the  world." 


SECOND  EPISTLE  TO  THE  CORINTHIANS.  105 

he  always,  nevertheless,  after  the  manner  of  the  palm  tree/ 
rises  superior  to  them.  He  treats  of  this  subject  up  to 
the  middle  of  the  fourth  chapter.  As,  however,  the  true 
glorj  of  Christians  lies  beyond  this  world,  he  teaches  that 
we  must,  by  contempt  of  this  present  life  and  mortification 
of  the  outward  man,  set  ourselves  with  the  whole  bent  of 
our  mind  to  meditation  on  a  blessed  immortality. 

Farther,  near  the  beginning  of  the  fifth  chapter,  he  glories 
in  this — that  being  actuated  by  such  a  disposition,  he  has 
nothing  else  as  the  object  of  his  desire,  than  to  have  his 
services  approved  unto  the  Lord,  and  he  entertains  a  hope, 
that  he  will  have  the  Corinthians  as  witnesses  of  his  sin- 
cerity. As,  however,  there  was  a  danger  of  his  being  sus- 
pected of  vanity,  or  arrogance,  he  again  repeats,  that  he  is 
constrained  to  this  by  the  unreasonableness  of  wicked  per- 
sons, and  that  it  was  not  for  his  own  sake,  as  though  he 
were  eager  to  retain  their  good  opinion,  but  for  the  benefit 
of  the  Corinthians,  to  whom  it  was  of  advantage  to  have  this 
opinion  and  persuasion  ;  and  he  declares  that  he  is  concerned 
for  nothing  but  their  welfare.  With  the  view  of  confirming 
this,  he  subjoins  a  universal  statement,  showing  what  ought 
to  be  the  object  aimed  at  by  the  servants  of  Christ — 
that,  losing  sight  of  themselves,  they  should  live  to  the 
honour  of  their  Lord  ;  and  at  length  he  concludes,  that  every- 
thing except  newness  of  life  ought  to  be  reckoned  of  no 
importance,  so  that  he  alone,  who  has  denied  himself,  is  to 
be  held  in  esteem.  From  this  he  passes  on  to  unfold  the 
sum  of  the  Grospel  message,  that  by  the  magnitude  and  ex- 
cellence of  it  he  may  stir  w^  both  ministers  and  people  to  a 
pious  solicitude.  This  he  does  in  the  beginning  of  the  sixth 
chapter. 

Here  aoain,  after  having  noticed  how  faithfullv  he  dis- 

'  The  palm  is  one  of  the  most  beautiful  trees  in  the  vegetable  kingdom; 
it  is  upright,  lofty,  verdant,  and  embowering.  It  grows  by  the  brook  or 
well  of  living  water  ;  and,  resisting  every  attempt  to  press  or  hend  it  down- 
wards, shoots  directly  towards  heaven.  For  this  reason,  perhaps,  it  was 
regarded  by  the  ancients  as  peculiarly  sacred,  and,  therefore,  most  fre- 
quently used  in  adorning  their  temples.  The  chosen  symbol  of  con- 
stancy, fruitfulness,  patience,  and  victory  ;  the  more  it  is  oppressed  the 
more  it  Jlourishes,  the  higher  it  grows,  and  the  stronger  and  broader  the 
top  expands.'' — Paxton's  Illustrations,  (Edin.  1842,)  vol.  ii.  p.  51. — Ed. 


106  THE  ARGUMENT  ON  THE 

charged  his  office,  he  gently  rejiroves  the  Corinthians,  as 
being  hinderances  to  themselves  in  the  way  of  their  reaping 
advantage.  To  this  expostulation  he  immediately  subjoins 
an  exhortation,  to  flee  from  idolatry — from  which  it  appears, 
that  the  Corinthians  had  not  yet  been  brought  so  far  as  he 
wished.  Hence  it  is  not  without  good  reason  that  he  com- 
plains, that  they  had  themselves  to  blame,  inasmuch  as  they 
had  not  had  their  ears  open  to  doctrine  so  plain.  But  lest 
he  should,  by  pressing  too  severely  their  tender  minds,  dis- 
hearten or  alienate  them,  he  again  assures  them  of  his  kind 
disposition  towards  them,  and  resuming  his  apology  for 
severity,  which  he  had  left  off  in  a  manner  abruptly,  he 
brings  it  to  a  conclusion,  though  in  a  different  way.  For 
assuming  greater  confidence,  he  acknowledges  that  he  is  not 
dissatisfied  with  himself  for  having  grieved  them,  inasmuch 
as  he  had  done  it  for  their  good  ;^  while  at  the  same  time, 
by  congratulating  them  on  the  happy  issue,  he  shows  them 
how  cordially  he  desires  their  best  interests.  These  things 
he  treats  of  to  the  end  of  the  seventh  chapter. 

From  the  beginning  of  the  eighth  chapter  to  the  end  of 
the  ninth,  he  stirs  them  up  to  cheerfulness  in  giving  alms, 
of  which  he  had  made  mention  in  the  last  chaj^ter  of  the 
first  Epistle.  He  commends  them,  it  is  true,  for  having 
begun  well,  but  lest  the  ardour  of  their  zeal  should  cool  in 
process  of  time,  as  often  happens,  he  encourages  them  by  a 
variety  of  arguments  to  go  on  perseveringly  in  the  course  on 
which  they  had  entered. 

In  the  tenth  chapter  he  begins  to  defend  himself,  and  his 
office  as  an  Apostle,  from  the  calumnies  with  which  the 
wicked  assailed  him.  And  in  the  first  place,  he  shows  that 
he  is  admirably  equipped  with  the  armour  that  is  requisite 
for  maintaining  Christ's  warfare.^  Farther,  he  declares,  that 
the  authority  which  he  had  exercised  in  the  former  Ej^istle 
was  grounded  on  the  assurance  of  a  good  conscience,  and  he 
shows  them  that  he  had  no  less  power  in  his  actions,  when 

^  "  Pour  ce  que  ce  qu'il  en  auoit  fait,  estoit  tourne  a  leur  grand  prou- 
fit ;" — "  Because,  what  he  had  done  had  turned  out  to  their  great  advan- 
tage." 

2  "  Pour  bataillier  sous  I'enseigne  de  lesu  Christ ;" — "  For  fighting  under 
the  banners  of  Jesus  Christ." 


SECOND  EPISTLE  TO  THE  CORINTHIANS.  107 

present,  tliaii  authority  in  liis  words  when  absent.  Lastly, 
by  instituting  a  comparison  between  himself  and  them,  how 
vain  their  boasting  is.^ 

In  the  eleventh  chapter  he  calls  upon  the  Corinthians  to  re- 
nounce those  depraved  inclinations,  by  Avhich  they  had  been 
corrupted,  showing  them  that  nothing  is  more  dangerous  than 
to  allow  themselves  to  be  drawn  aside  from  the  simplicity  of 
the  Grospel.  The  fact  of  his  having  begun  to  be  somewhat 
disesteemed  among  them,  while  others  had  been  more  favour- 
ably received  by  them,  had  arisen,  as  he  shows,  not  from 
any  fault  on  his  part,  but  from  their  being  haughty  or  nice 
to  please ;  inasmuch  as  those  others  had  brought  them  no- 
thing better  or  more  excellent,  while  he  was  contemj^tible  in 
their  view  because  he  did  not  set  himself  off  to  advantage 
by  elegance  of  speech,^  or  because  he  had,  by  voluntaiy 
subjection,  by  way  of  humouring  their  weakness,  given  up 
liis  just  claim.  This  irony^  contains  in  it  an  indii-ect  re- 
proach for  their  ingratitude,  for  where  was  the  reasonableness 
of  esteeming  him  the  less,  because  he  had  accomiiiodated 
himself  to  them  ?  He  declares,  however,  that  the  reason 
why  he  had  refrained  from  taking  the  wages  to  which  he 
was  entitled,  was  not  that  he  had  less  affection  to  the  Co- 
rinthians,^ but  in  order  that  no  advantage  might  be  gained 
over  him  in  any  respect  by  the  false  apostles,  who,  he  saw, 
laid  snares  for  him  by  this  stratagem. 

Having  reproved  the  unreasonable  and  malignant  judg- 
ment of  the  Corinthians,  lie  magnifies  himself  in  a  strain 
of  pious  glorying,  letting  them  know  in  what  magnificent 
terms  he  could  boast,  were  he  so  inclined,  premising  how- 


1  "  Finalement,  faisant  comparaison  de  sa  personne  aiiec  telles  gens,  il 
monstre  que  c'est  folie  a  eiix  de  s'esleuer  et  vanter  ainsi,  sans  aiioir  de- 
qiioy ;" — "  Lastly,  by  drawing  a  comparison  between  himself  and  such 
persons,  he  show's  that  it  is  folly  in  them  to  exalt  themselves  and  vaunt, 
as  they  did,  without  having  any  ground  for  doing  so." 

2  «  Par  vne  eloquence  de  paroles  ornees  et  magnifiques ;" — "  By  an 
eloquence  of  elegant  and  magnificent  words." 

^  "  Qui  est  vne  fa9on  de  parler  par  ironie  (c'est  a  dire  par  maniere  de 
mocquerie)  ;" — "  Which  is  an  instance  of  irony,  that  is  to  say,  by  way  of 
mockery." 

^  "  Qu'enuers  Ics  autres  Eglises;" — "  Than  to  the  other  Churches." 


108  THE  ARGUMENT. 

ever,  that  it  is  for  their  sakes  that  he  acts  the  fooP  in 
heralding  his  own  praises.  At  length,  checking  himself,  as 
it  were,  in  the  middle  of  the  course,  he  says  that  his  chief 
ground  of  glorying  is  that  abasement  which  was  despised  by 
the  proud,  for  he  had  been  admonished  by  the  Lord,  not  to 
glory  in  anything  but  in  his  infirmities. 

Towards  the  close  of  the  tiuelfth  chapter  he  again  expos- 
tulates with  them  for  shutting  him  up  to  the  necessity  of 
thus  playing  the  fool,  while  they  give  themselves  up  to  am- 
bitious men,^  by  whom  they  are  estranged  from  Christ. 
Farther,  he  inveighs  keenly  against  those  who  wantonly 
raged  against  him,  adding  to  their  previous  crimes  this  im- 
pudence of  opposition.^ 

In  the  thirteenth  chapter,  by  forewarning  such  persons, 
that  he  will  treat  them  with  peculiar  severity,  he  exhorts  all 
in  general  to  recognise  his  apostleship,  as  it  will  be  for  their 
advantage  to  do  so  ;  while  it  is  a  dangerous  thing  for  them 
to  despise  one,  whom  they  had  found  by  experience  to  be  a 
trusty  and  faithful  ambassador  from  the  Lord. 

^  "  Que  pour  ramour  d'eux  il  est  contraint  de  faire  du  sot ;" — "  That  it 
is  from  love  to  them,  that  he  is  constrained  to  act  the  fool." 

2  '•  lis  se  laissoyent  manier  et  gouuerner  a  un  tas  d'ambitieux ;" — 
"  They  allowed  themselves  to  be  directed  and  governed  by  a  band  of  am- 
bitious men." 

3  "  Ne  se  contentans  point  de  leurs  fautes  passees,  sinon  qu'ils  pour- 
suyuissent  de  luy  resister  impudemment :" — "  Not  contented  with  their 
previous  faults,  without  persisting  in  impudently  opposing  him." 


COMMENTARY 


SECOND  EPISTLE  TO  THE  CORINTHIANS. 


CHAPTER  I. 


1.  Paul,  an  apostle  of  Jesus  Christ 
by  the  will  of  God,  and  Timothy  our 
brother,  unto  the  Church  of  God 
which  is  at  Corinth,  with  all  the 
saints  which  are  in  all  Achaia : 

2.  Grace  he  to  you,  and  peace, 
from  God  our  Father,  and /rom  the 
Lord  Jesus  Christ. 

3.  Blessed  he  God,  even  the  Fa- 
ther of  oiur  Lord  Jesus  Christ,  the 
Father  of  mercies,  and  the  God  of 
all  comfort ; 

4.  Who  comforteth  us  in  all  our 
tribulation,  that  we  may  be  able  to 
comfort  them  which  are  in  any  trou- 
ble, by  the  comfort  wherewith  we 
ourselves  are  comforted  of  God. 

5.  For  as  the  sufferings  of  Christ 
abound  in  us,  so  our  consolation 
also  aboundeth  by  Christ. 


1.  Paulus  Apostolus  lesu  Christi 
per  voluntatem  Dei,  et  Timotheus 
frater,  Ecclesise  Dei  quse  est  Corin- 
thi,  cum  Sanctis  omnibus  qui  sunt 
in  tota  Achaia: 

2.  Gratia  vobis  et  pax  a  Deo 
Patre  nostro,  et  Domino  lesu  Chris- 
to. 

3.  Benedictus  Deus,  et  Pater 
Domini  nostri  lesu  Christi,  Pater 
misericordiarum,  et  Deus  omnis  con- 
solationis, 

4.  Qui  consolatur  nos  in  omni 
tribulatione  nostra,  ut  possimus  con- 
solari  eos  qui  in  omni  tribulatione 
sunt,  per  consolationem  qua  conso- 
latur nos  Deus. 

5.  Quia  sicuti  abundant  passiones 
Christi  in  nos:  ita  per  Christum 
abundat  etiam  consolatio  nostra. 


1.  Paul  an  Apostle.  As  to  the  reasons  why  he  designates 
himself  an  Apostle  of  Christ,  and  adds  that  he  has  obtained 
this  honour  by  the  will  of  God,  see  the  foregoing  Epistle, 
where  it  has  heen  observed  that  none  are  to  be  listened  to 
but  those,  who  have  been  sent  by  God,  and  speak  from  his 
mouth,  and  that,  consequently,  to  secure  authority  for  any 
one,  two  things  are  required — a  call,  and  fidelity  on  the 
part  of  the  person  who  is  called,  in  the  execution  of  his 


110  .  COMMENTARY  ON  THE  CHAP.  I.  8. 

office.^  Both  of  tliese  Paul  claims  for  himself.  The  false 
apostles,  it  is  true,  do  the  same ;  but  then,  by  usurping  a 
title  that  does  not  belong  to  them,  they  gain  nothing  among 
the  sons  of  God,  who  can  with  the  utmost  ease  convict  them 
of  impertinence.  Hence  the  mere  name  is  not  enough,  if 
there  be  not  the  reality  along  with  it,  so  that  he  who  gives 
himself  out  as  an  Apostle  must  also  show  himself  to  be  such 
bv  his  work. 

/  To  the  Church  of  God.  "We  must  always  keep  it  in  view, 
''  his  recognising  a  Church  to  exist,  where  there  was  such  a 
conflux  of  evils.  For  the  faults  of  individuals  do  not  prevent 
a  society  that  has  genuine  marks  of  religion^  from  being  recog- 
nised as  a  Church.^  But  what  does  he  mean  by  the  exj^res- 
sion — with  all  saints .?  Were  those  saints  unconnected  with 
the  Church  ?  I  answer,  that  this  phrase  refers  to  believers, 
who  w^ere  dispersed  hither  and  thither,  throughout  various 
corners  of  the  province — it  being  likely,  that  in  that  greatly 
disturbed  period,  when  the  enemies  of  Christ  were  every- 
where venting  their  rage,  many  were  scattered  abroad,  who 
could  not  conveniently  hold  sacred  assemblies.  / 

o.  Blessed  he  God.  He  begins  (as  has  been  observed)  with 
this  thanksgiving — partly  for  the  purpose  of  extolling  the 
goodness  of  God — partly,  with  the  view  of  animating  the 
Corinthians  by  his  example  to  the  resolute  endurance  of 
persecutions ;  and  partly,  that  he  may  magnify  himself  in  a 
strain  of  pious  glorying,  in  opposition  to  the  malignant 
slanderings  of  the  false  apostles.  For  such  is  the  depravity 
of  the  world,  that  it  treats  with  derision  martyrdoms,*  which 
it  ouQfht  to  have  held  in  admiration,  and  endeavours  to  find 
matter  of  reproach  in  the  splendid  trojDhies  of  the  pious. 

^  See  Calvin  on  the  Corinthians,  vol.  i.  p.  48. 

2  See  Calvin  on  the  Corinthians,  vol.  i.  pp.  51,  52. 

3  «  A  true  cliild  of  God  may  have  sad  falls,  as  we  see  in  Peter  and  Da- 
vid, yet  for  all  this  not  be  quite  excluded  out  of  the  covenant  of  grace : 
they  did  not  lose  their  sonship,  even  in  those  sad  transgressions,  and  will 
God  be  more  severe  to  a  whole  Church  than  to  one  person?"— ^wr^csse  on 
2  Cor.  i.  p.  76.  (Lond.  1661.)— Ed. 

4  "Des  martyres  et  afflictions  des  fideles;" — "The  martyrdoms  and 
afflictions  of  believers." 

5  "  Cherche  matiere  de  mespris  et  difFamation  aux  enseignes  magni- 
fiques  de  victoire,  lesquelles  Dieu  dresse  a  ses  enfans ;" — "  Seeks  matter 


CHAP.  I.  4.      SECOND  EPISTLE  TO  THE  CORINTHIANS.  11  1 

Blessed  he  God,  says  lie.  On  what  account  ?  who  comforteth 
us^ — the  relative  being  used  instead  of  the  causal  particle.^ 
He  had  endured  his  tribulations  with  fortitude  and  alacrity : 
this  fortitude  he  ascribes  to  God,  because  it  was  owing  to 
support  derived  from  his  consolation  that  he  had  not  fainted. 

He  calls  him  the  Father  of  our  Lord  Jesus  Christ,  and  not 
without  good  reason,  where  blessings  are  treated  of;  for 
where  Christ  is  not,  there  the  beneficence  of  God  is  not.  On 
the  other  hand,  where  Christ  intervenes,  by  luhom  the  whole 
family  in  heaven  and  earth  is  named,  (Eph.  iii.  15,)  there 
are  all  mercies  and  all  consolations  of  God — nay,  more,  there 
is  fatherly  love,  the  fountain  from  which  everything  else 
flows. 

4.  That  we  m.ay  he  able  to  comfort.  There  can  be  no 
doubt,  that,  as  he  had  a  little  before  cleared  his  afflictions 
from  reproach  and  unfavourable  reports,  so  now  he  instructs 
the  Corinthians,  that  his  having  come  oif  victorious  through 
heavenly  consolation  was  for  their  sake  and  with  a  view  to 
their  advantage,  that  they  may  stir  themselves  up  to  fel- 
lowship in  suiFering,  instead  of  haughtily  despising  his  con- 
flicts. As,  however,  the  Apostle  lived  not  for  himself  but 
for  the  Church,  so  he  reckoned,  that  whatever  favours  God 
conferred  upon  him,  were  not  given  for  his  own  sake  merely,^ 
but  in  order  that  he  might  have  more  in  his  power  for  help- 
ing others.  And,  unquestionably,  when  the  Lord  confers 
upon  us  any  favour,  he  in  a  manner  invites  us  by  his  exam- 
ple to  be  generous  to  our  neighbours.  The  riches  of  the 
Spirit,  therefore,  are  not  to  be  kept  by  us  to  ourselves,  but 
every  one  must  communicate  to  others  what  he  has  received. 
This,  it  is  true,  must  be  considered  as  being  applicable  chiefly 
to  ministers  of  the  Word.*     It  is,  however,  common  to  all, 

of  contempt  and  defamation  in  those  splendid  tokens  of  victory,  wliich  God 
furnishes  to  his  children." 

^  "  Who  is  comforting  (»  -ra^KxaXuv) — that  doth  never  cease  to  do  it, 
that  never  withdraweth  his  consolations.  It  is  his  nature  to  be  always 
comforting — as  the  devil  is  called  o  <;ni^u,Z,(uv,  because  he  is  always  tempt- 
ing."— Burgesse  on  2  Cor.  p.  157. — Ed. 

2  "  Ce  mot,  Qui,  est  mis  pour  Car,  ou,  Pource  que;" — "This  word, 
Who,  being  used  instead  of  For,  or,  Because." 

^  "  Pour  son  proufit  particulier ;" — "  For  his  own  private  advantage." 

"*  "  It  is  not  enough  for  the  ministers  of  the  gospel  to  have  devoured 


112  COMMENTARY  ON  THE  CHAP.  I.  5. 

according  to  the  measure  of  each.  Thus  Paul  here  acknow- 
ledges, that  he  had  been  sustained  by  the  consolation  of  God, 
that  he  might  he  able  himself  to  comfort  others. 

5.  For  as  the  sufferings  of  Christ  abound. — This  statement 
may  be  explained  in  two  ways — actively  and  passively.  If 
you  take  it  actively,  the  meaning  will  be  this  :  "  The  more  I 
am  tried  with  various  afflictions,  so  much  the  more  resources 
have  I  for  comforting  others.''  I  am,  however,  more  in- 
clined to  take  it  in  a  passive  sense,  as  meaning  that  God 
multiplied  his  consolations  according  to  the  measure  of  his 
tribulations.  David  also  acknowledges  that  it  had  been 
thus  with  him :  According  to  the  multitude,  says  he,  of  my 
anxieties  within  me,  thy  consolations  have  delighted  my  soul. 
(Ps.  xciv.  19.)  In  Paul's  words,  however,  there  is  a  fuller 
statement  of  doctrine  ;  for  the  afflictions  of  the  pious  he  calls 
the  sufferings  of  Christ,  as  he  says  elsewhere,  that  he  fills  up 
in  his  body  ivhat  is  wanting  in  the  sufferings  of  Christ.  (Col. 
i.  24.) 

The  miseries  and  vexations,  it  is  true,  of  the  present  life 
are  common  to  good  and  bad  alike,  but  when  they  befall  the 
wicked,  they  are  tokens  of  the  curse  of  God,  because  they 
arise  from  sin,  and  nothing  appears  in  them  except  the  anger 
of  God  and  participation  with  Adam,  which  cannot  but 
depress  the  mind.  But  in  the  mean  time  believers  are  con- 
formed to  Christ,  and  bear  about  with  them  in  their  body 
his  dying,  that  the  life  of  Christ  may  one  day  be  manifested 
in  them.  (2  Cor.  iv.  10.)  I  speak  of  the  afflictions  which 
they  endure /o7^  the  testimony  of  Christ,  (Rev.  i.  9,)  for  al- 
though the  Lord's  chastisements,  with  which  he  chastises 
their  sins,  are  beneficial  to  them,  they  are,  nevertheless,  not 
partakers,  properly  speaking,  of  Christ's  suiferings,  except  in 
those  cases  in  which  they  suffer  on  his  account,  as  w^e  find 
in  1  Peter  iv.  13.     Paul's  meaning  then  is,  that  God  is  al- 

many  books  of  learning,  to  be  able  to  decide  polemical  questions  in  divinity, 
to  convince  gain  say  ers,  to  be  doctors  angelical,  subtle  or  profound :  to  be 
mallei  hereticorum — the  hammers  of  heretics.  Unless  also  they  have  the 
experimental  works  of  God's  Spirit  upon  their  own  souls,  they  are  not 
able  to  apply  themselves  to  the  hearts  of  others.  Paul  had  not  been  able 
to  comfort  others,  if  the  Lord  had  not  practically  acquainted  him  with 
heavenly  consolations." — Burgesse  on  2  Cor.  1.  p.  178. — Ed. 


CHAP.  I.  6. 


SECOND  EPISTLE  TO  THE  CORINTHIANS. 


113 


ways  present  with  him  in  his  tribulations,  and  that  his  in- 
firmity is  sustained  by  the  consolations  of  Christ,  so  as  to 
prevent  him  from  being  overwhelmed  with  calamities. 

6.  Sive  autem  affligimur  pro 
vestra  consolatione  et  salute,^  quae 
efficitur  in  tolerantia  ipsarum  passi- 
onum,  quas  et  nos  patimur :  sive 
consolationem  accipimus  pro  vestra 
consolatione  et  salute : 

7.  Spes  nostra  firma  est  de  vobis,^ 
scientes,  quod  quemadraodum  socii 
estis  passionum,  ita  et  consolationis. 

8.  Nolo  enim  vos  nescire,  fratres, 
de  tribulatione  nostra,  quae  accidit 
nobis  in  Asia  :  nempe  quod  praeter 
modiun  gravati  fuerimus  supra  vires, 
ita  ut  de  \ita  quoque  anxii  essemus. 

9.  Quin  etiam3  ipsi  in  nobis  ipsis 
sententiara  mortis  acceperamus :  ne 
confideremus  in  nobis,  sed  in  Deo, 
qui  ad  vitam  suscitat  mortuos  : 

10.  Qui  ex  tanta  morte  eripuit 
nos,  et  eripit,  in  quo  spem  fixam  ha- 
bemus,  quod  etiam  posthsec  eripiet ; 

11.  Simul  adiuvantibus  et  vobis 
per  deprecationem  pro  nobis :  ut  do- 
num,  ex  multis  personis  erga  nos  col- 
latum,  gratiarum  actione  per  mul- 
tos*  celebretur  pro  nobis. 

6.  Whether  we  ai^e  afflicted.  From  the  circumstance  that 
before  the  clause  our  hope  of  you  is  steadfast,  there  is  in- 
troduced the  connecting  particle  and,  Erasmus  has  conceived 
the  idea,  that  some  word  must  be  understood  to  correspond 
with  those  words— ;/br  your  consolation  and  salvation — in 
this  way,  whether  we  are  afflicted,  it  is  for  your  consolation. 
I  think  it,  however,  more  probable,  that  the  connecting  par- 


6.  And  whether  we  be  afflicted,  it 
is  for  your  consolation  and  salvation, 
which  is  effectual  in  the  enduring  of 
the  same  sufferings  which  we  also 
suffer  :  or  whether  we  be  comforted, 
it  is  for  your  consolation  and  salva- 
tion. 

7.  And  our  hope  of  you  is  stedfast, 
knowing,  that  as  ye  are  partakers  of 
the  sufferings,  so  shall  ye,  he  also  of 
the  consolation. 

8.  For  we  would  not,  brethren, 
have  you  ignorant  of  our  trouble 
which  came  to  us  in  Asia,  that  we 
were  pressed  out  of  measure,  above 
strength,  insomuch  that  we  despaired 
even  of  life : 

9.  But  we  had  the  sentence  of 
death  in  ourselves,  that  we  should 
not  trust  in  ourselves,  but  in  God 
which  raiseth  the  dead : 

10.  Who  delivered  us  from  so  great 
a  death,  and  doth  deUver ;  in  whom 
we  trust  that  he  will  yet  deliver  us : 

11.  Ye  also  helping  together  by 
prayer  for  us,  that,  for  the  gift  he- 
stowed  upon  us  by  the  means  of  many 
persons,  thanks  may  be  given  by 
many  on  our  behalf. 


^  "  Pour  vostre  consolation  et  salut^  ou,  C'est  pour  vostre ;" — "  For  your 
consolation  and  salvation,  or.  It  is  for  your,"  &c. 

^  "  Nostre  esperance  estferme  de  vous,  ou,  Et  I'esperance  que  nous  auons 
de  vous  estferme,  scachans ;" — "  Our  hope  is  firm  respecting  you,  or,  And 
the  hope  which  we  have  respecting  you  is  firm.     Knowing.'" 

'  "  Mesme,  ou,  Mais ;" — "  Nay  more,  or,  But.'^ 

*  "  Pour  Vesgard  de  plusieurs  personnes,  ou,  Par  le  nioyen  de  plusieurs 
personnes ;" — "  For  the  sake  of  many  persons,  or.  By  means  of  many  per- 
sons." 

VOL.  II.  H 


114  COMMENTARY  ON  THE  CHAP.  I.  6. 

tide  and  is  used  here  as  meaning :  Thus  also,  or  in  both 
cases.  He  had  already  stated,  that  he  received  consolation 
in  order  that  he  might  communicate  it  to  others.  Now  he 
goes  a  stej)  farther,  and  says,  that  he  has  a  steadfast  hope, 
that  they  would  be  partakers  of  the  consolation.  Besides, 
some  of  the  most  ancient  Grreek  manuscripts  introduce 
immediately  after  the  first  clause  this  statement — and  our 
hope  of  you  is  steadfast}  This  reading  removes  all  ambi- 
guity. For  when  it  is  introduced  in  the  middle,  we  must 
necessarily  refer  it  to  the  latter  clause,  equally  as  to  the 
former.  At  the  same  time,  if  any  one  wishes  to  have  a 
complete  sentence  in  each  clause,  by  supplying  some  verb, 
there  will  be  no  great  harm  in  this,  and  there  will  be  no 
great  difference  as  to  the  meaning.  For  if  you  read  it  as 
one  continued  statement,  you  must,  at  the  same  time,  ex- 
plain the  different  parts  in  this  manner — that  the  Apostle 
is  afflicted,  and  is  refreshed  with  consolation  for  the  advan- 
tage of  the  Corinthians ;  and  that  he  entertains,  therefore, 
the  hope,^  that  they  will  be  at  length  partakers  of  the  same 
consolation,  with  what  is  in  reserve  for  himself  For  my 
own  part,  I  have  adopted  the  way  that  I  have  judged  the 
more  suitable. 

It  is,  however,  to  be  observed,  that  the  word  afflicted  here 
refers  not  merely  to  outward  misery,  but  also  to  that  of  the 
mind,  so  as  to  correspond  with  the'opposite  term  comforted. 
{TrapatcaXelaOai)  Thus  the  meaning  is,  that  the  person's 
mind  is  pressed  down  with  anxiety  from  a  feeling  of  misery.^ 
What  we  render  consolation,  is  in  the  Greek  TrapaKKfrjai^ — a 
term  which  signifies  also  exhortation.  If,  however,  you  un- 
derstand that  kind  of  consolation,  by  which  a  person's  mind 
is  lightened  of  grief,  and  is  raised  above  it,  you  w^ill  be  in 
possession  of  Paul's  meaning.  For  example,  Paul  himself 
would  well-nigh  have  fallen  down  dead  under  the  pressure 

^  Dr.  Bloomfield,  who  gives  to  this  reading  of  the  passage  his  decided 

preference,  says  of  it :  "  The  evidence  in  its  favour  is  exceedingly  strong  ; 

while  that  for  the  common  reading  is  exceedingly  weak." — Ed. 
2  "  Qa'il  ha  certain  espoir:" — "  That  he  has  a  sure  hope." 
^  exi^is,  says  Dr.  Bloomfield,  in  his  Notes  on  Matt.  xxiv.  9,  "  properly 

signifies  compression,  and  figuratively  constraint,  oppression,  affliction,  and 

persecution." — Ed. 


CHAP.  I.  6.         SECOND  EPISTLE  TO  THE  CORINTHIANS.  115 

of  SO  many  afflictions,  had  not  God  encouraged  liim,  by 
raising  liim  up  by  means  of  his  consolation.  Thus,  too,  the 
Corintliians  derive  strength  and  fortitude  of  mind  from  his 
suiFerings,^  while  they  take  comfort  from  his  example.  Let 
us  now  sum  up  the  whole  matter  briefly.  As  he  saw  that 
his  afflictions  were  made  by  some  an  occasion  of  holding  him 
in  contempt,  w^ith  the  view  of  calling  back  the  Corinthians 
from  an  error  of  this  nature,^  he  shows  in  the  first  place  that 
he  ought  to  be  in  high  esteem  among  them,  in  consideration 
of  advantage  redounding  to  themselves  ;  and  then  afterwards 
he  associates  them  with  himself,  that  they  may  reckon  his 
afflictions  to  be  in  a  manner  their  own.  "  Whether  I  suffer 
afflictions,  or  experience  consolation,  it  is  all  for  your  bene- 
fit, and  I  cherish  an  assured  hope,  that  you  will  continue  to 
enjoy  this  advcintage."^ 

For  such  w^ere  Paul's  afflictions,  and  his  consolations  also, 
that  they  would  have  contributed  to  the  edification  of  the 
Corinthians,  had  not  the  Corinthians  of  their  own  accord 
deprived  themselves  of  the  advantage  redounding  from 
it.  He,  accordingly,  declares  his  confidence  in  the  Corin- 
thians to  be  such,  that  he  entertains  the  assured  hope  that 
it  will  not  be  vain,  that  he  has  been  afflicted,  and  has  received 
consolation  for  their  advantage.  The  false  apostles  made 
every  efibrt  to  turn  to  Paul's  reproach  everything  that  befell 
him.  Had  they  obtained  their  wish,  the  afflictions  which  he 
endured  for  their  salvation,  had  been  vain  and  fruitless ; 
they  would  have  derived  no  advantage  from  the  consolations 
with  which  the  Lord  refreshed  him.  To  contrivances  of  this 
nature  he  opposes  his  present  confidence.  His  afflictions 
tended  to  promote  the  comfort  of  believers,  as  furnishing 
them  with  occasion  of  confirmation,  on  their  perceiving  that 
he  suifered  willingly,  and  endured  with  fortitude  so  many 
hardships  for  the  sake  of  the  gospel.  For  however  we  may 
acknowledge  that  afflictions  ought  to  be  endured  by  us  for 
the  sake  of  the  gospel,  we,  nevertheless,  tremble  through  a 

1  «  Voyans  les  passions  du  sainct  Apostre;"— "  Beholding  the  sufferings 
of  the  holy  Apostle." 

"  "  Afin  d'oster  aiix  Corinthiens  ceste  mauuaise  fantasie ;" — "  With  the 
view  of  ridding  the  Corinthians  of  this  wicked  fancy." 

'  "  lusques  en  la  fin ;" — "  Until  the  end." 


116  COMMENTARY  ON  THE  CHAP.  I.  7 

consciousness  of  our  weakness,  and  think  ourselves  not  pre- 
pared for  it/  In  that  case,  we  should  call  to  mind  the  examples 
of  the  saints,  which  should  make  us  more  courageous. 

On  the  other  hand,  his  personal  consolation  flowed  out  to 
the  whole  Church,  inasmuch  as  they  concluded,^  that  God 
who  had  sustained  and  refreshed  him  in  his  emergency, 
would,  in  like  manner,  not  be  wanting  to  them.  Thus  their 
welfare  was  promoted  in  both  ways,  and  this  is  what  he  in- 
troduces as  it  were  by  way  of  parenthesis,  when  he  says — 
which  is  made  effectual  in  the  endurance,  &c.  For  he  wished 
to  add  this  clause,  by  way  of  explanation,  that  they  might 
not  think  that  they  had  notliing  to  do  with  the  afflictions 
which  he  alone  endured.  Erasmus  takes  the  participle  evep- 
^ovijuevrj^  in  an  active  sense,  ^  but  a  passive  signification  is 
more  suitable,^  as  Paul  designed  simjDly  to  explain  in  what 
respect  everything  that  befell  him  was  for  their  salvation. 
He  says,  accordingly,  that  he  suffers,  indeed,  alone,  but  that 
his  sufferings  are  of  use  for  promoting  their  salvation — not 
as  though  they  were  expiations  or  sacrifices  for  sins,  but  as 
edifying  them  by  confirming  them.  Hence  he  conjoins  con- 
solation and  salvation,  with  the  view  of  pointing  out  the 
way  in  which  their  salvation  was  to  be  accomplished. 

7.  Knowiyig,  that  as.  However  there  might  be  some  of 
the  Corinthians  that  were  drawn  away  for  the  time  by  the 
calumnies  of  the  false  Apostles,  so  as  to  entertain  less 
honourable  views  of  Paul,  on  seeing  him  shamefully  handled 
before  the  world,  he,  nevertheless,  associates  them  with  him- 
self both  in  fellowship  of  afflictions,  and  in  hope  of  consola- 

1  «  Et  ne  pensons  point  estre  assez  forts ;" — «  And  do  not  think  that  we 
are  sufficiently  strong," 

2  «  Las  fideles  recueilloyent  de  la,  et  s'asseuroyent ;" — "  Believers  in- 
ferred from  this,  and  assured  themselves." 

^  "  Traduisant,  Qui  oeuure  ou  besongne ;" — "  Rendering  it,  Which  works 
or  labours." 

*  Dr.  Bloomfield,  in  his  Notes  on  1  Thess.  ii.  13,  explains  ivi^yi7rcc$ 
to  mean — "  is  made  effectual,"  or  «  shews  itself  in  its  effects,"  and 
adds :  "  This  view  I  find  supported  by  the  opinion  of  Sehott,  who  maintains 
that  hi^yi7<rdtx.t  is  never  in  the  New  Testament  used  as  a  middle  form, 
with  an  active  sense ;  but  always  (especially  in  St.  Paul's  writings)  as  a 
passive.  ^  Indeed,  Bp.  Bull,  Exam.  p.  9,  goes  yet  farther,  and  asserts, 
that  it  is  scarcely  ever  so  used,  even  in  the  Classical  writers  (I  believe  he 
might  have  said  never)  but  always  in  a  passive  sense." — Ed. 


CHAP.  I.  8.  SECOND  EPISTLE  TO  THE  CORINTHIANS.  117 

tion.^     Thus  lie  corrects  their  perverse  and  malignant  view, 
without  subjecting  them  to  an  open  rebuke. 

8.  For  I  loould  not  have  you  ignorant.  He  makes  mention 
of  the  greatness  and  difficulty  of  his  conflicts,  that  the  glory 
of  victory  may  thereby  the  more  abundantly  appear.  Since 
the  time  of  his  sending  them  the  former  epistle,  he  had  been 
exposed  to  great  dangers,  and  had  endured  violent  assaults. 
The  probability,  however,  is  that  he  refers  here  to  the  his- 
tory, which  Luke  relates  in  Acts-  xix.  2.3,  though  in  that 
passage  he  does  not  so  distinctly  intimate  the  extent  of  the 
danger.  As,  however,  he  states  that  the  whole  city  luas  in 
a  tumult,  (Acts  xix.  29,)  it  is  easy  from  this  to  infer  the 
rest.  For  we  know  what  is  the  usual  effect  of  a  popular 
tumult,  when  it  has  been  once  kindled.  By  this  persecution 
Paul  declares  he  had  been  oppressed  beyond  measure,  nay 
more,  above  strength,  that  is,  so  as  not  to  be  able  to  endure 
the  burden.  For  it  is  a  metaphor  taken  from  persons  who 
give  way  under  the  pressure  of  a  heavy  load,  or  from  ships 
that  sink  from  being  overladen — not  that  he  had  actually 
fainted,  but  that  he  felt  that  his  strength  w^ould  have  failed 
him,  if  the  Lord  had  not  imparted  fresh  strength.^ 

1  "  The  Corinthians  ....  were  xoiveovoi  partakers  of,  or  in  communion 
with  him  in  his  afflictions.  What  is  more  humble  and  lowly  {r)  ru^nvo- 
(p^covitrn^ov)  than  Paul  in  this  expression?  saith  Chrysostom — they  who 
liad  not  in  the  least  measure  shared  with  him  in  sufi'erings,  yet  he  maketh 
them  copartners  with  him.  They  are,  as  Salmeron  expresseth  it,  Co- 
partners in  the  gain  and  in  the  loss  with  Paul.  They  venture  (as  it  were) 
in  the  ship  together." — Burgesse. — Ed. 

2  «  Pressed  above  measure.  («a^'  vTn^^oXhv  l^a^'Ji^iifiiv.)  The  words  iSa^a? 
and  (iu^ov/xai,  are  applied  sometimes  to  the  enduring  of  a  burden,  (Matt.  xx. 
12  ;  Gal.  vi.  2,)  whether  it  be  a  temporal  burden  or  spiritual  ...  In  this 
place  it  seemeth  to  be  taken  from  porters,  who  have  a  burden  imposed 
upon  them,  more  than  they  are  able  to  stand  under ;  or  as  Chrysostom, 
from  ships  which  are  over  much  biu-dened,  and  so  are  in  danger  of  being 
lost.  And  as  if  there  were  not  emphasis  enough  in  the  word  pressed,  he 
addeth  another  to  aggravate  it — {xa.f  vTi^fioXijv)— above  measure.  .  .  .Above 
strength,  (v-ri^  I6va.y.iv.)  Chrysostom  observeth  this  diiFereth  from  the 
other.  For  a  biurden  may  be  exceeding  heavy,  yet  to  some  mighty  man 
it  may  not  be  above  his  strength.  When  Samson  (Judg.  xvi.  3)  carried 
away  the  gates  of  the  city  Gaza,  with  the  posts  and  barre  upon  his  shoul- 
ders, here  was  a  burden  out  of  measure  heav}' ;  no  ordinary  man  could  do 
so ;  but  yet  to  Samson  it  was  not  above  his  strength.  Thus  it  was  with 
Paul,  who  may  be  called  a  spiritual  Samson,  for  that  heavenly  might  and 
power  which  God  had  endowed  him  with ;  he  is  assaulted  with  a  trouble 
that  was  not  only  hyperholically  weighty,  but  also  above  his  strength.    Paul 


118  COMMENTARY  ON  THE  CHAP.  I.  9. 

So  that  we  ivere  in  anxiety  even  as  to  life  itself — that  is, 
"  So  that  I  thought  life  was  gone,  or  at  least  I  had  very 
little  hope  of  it  remaining,  as  those  are  wont  to  feel  who  are 
shut  up  so  as  to  see  no  way  of  escape/'  Was  then  so  valiant 
a  soldier  of  Christ,  so  brave  a  wrestler,  left  without  strength, 
so  as  to  look  for  nothing  but  death  ?^  For  he  mentions  it  as 
the  reason  of  what  he  had  stated — that  he  despaired  of  life. 
I  have  already  observed,  that  Paul  does  not  measure  his 
strength  in  connection  wiih  help  from  God,  but  according  to 
his  own  personal  feeling  of  his  ability.  Now  there  can  be 
no  doubt,  that  all  human  strength  must  give  way  before  the 
fear  of  death.  Farther,  it  is  necessary  that  even  saints 
themselves  should  be  in  danger  of  an  entire  failure  of 
strength,  that,  being  put  in  mind  of  their  own  weakness, 
they  may  learn,  agreeably  to  what  follows,  to  place  their 
entire  dependence  on  God  alone.  At  the  same  time  I  have 
preferred  to  explain  the  word  e^aTropelo-Oat,,  which  is  made 
use  of  by  Paul,  as  denoting  a  trembling  anxiety,  rather  than 
render  it,  as  Erasmus  has  done  by  the  word  desjoair  ;  because 
he  simply  means,  that  he  was  hemmed  in  by  the  greatest 
difficulties,  so  that  no  means  of  preserving  life  seemed  to 
remain.^ 

9.  JSfay  more,  we  had  the  seyitence  of  death.  This  is  as 
though  we  should  say — "  I  had  already  laid  my  account 
with  dying,  or  had  regarded  it  as  a  thing  fixed.''  He  bor- 
rows, however,  a  similitude  from  those  who  are  under  sen- 
tence of  death,  and  look  for  nothing  but  the  hour  when  they 
are  to  die.  At  the  same  time  he  says,  that  this  sentence 
had  been  pronounced  by  him  upon  himself,  by  which  he 
intimates,  that  it  was  in  his  own  view  that  he  had  been 
sentenced  to  death — that  he  might  not  seem  to  have  had  it 

had  no  more  power  to  stand  under  it." — Burgesse  on  2  Cor.  i.  pp.  269, 
270,  278.— Ed. 

^  "  Vn  champion  si  preux  et  magnanime,  perdoit-il  com-age  attendant 
la  mort  ?" — "  Did  a  champion  so  vahant  and  magnanimous  lose  heart, 
looking  for  nothing  but  death  ?" 

2  E|«T«^£r<r^«/  properly  signifies  to  be  utterly  at  a  stand,  not  knowing  how 

to  proceed. In  Psalms  Ixxxviii.  8,  Avhere  David  says — I  am  shut  up,  and 

T  cannot  come  forth,  the  Hebrew  words  t^VN  KP),  (velo  etse,)  are  rendered 
in  the  Septuagint — ««'  olx.  lliTo^ivoftm — aiid  I  could  not  come  forth.  It 
is  worthy  of  notice  that,  in  the  metre  version,  the  idea  expressed  by  Calvin, 


CHAP.  I.  9.         SECOND  EPISTLE  TO  THE  CORINTHIANS.  119 

from  any  revelation  from  God.  In  this  sentence,^  there- 
fore, there  is  something  more  implied  than  in  the  feeling  of 
anxiety  {i^airopela^ai)  that  he  had  made  mention  of,  be- 
cause in  the  former  case  there  was  despair  of  life,  but  in 
this  case  there  is  certain  death.  We  must,  however,  take 
notice,  chiefly,  of  what  he  adds  as  to  the  design — that  he 
had  been  reduced  to  this  extremity,  that  he  might  not  trust 
in  himself.  For  I  do  not  agree  with  what  Chrysostom  says 
— that  the  Apostle  did  not  stand  in  need  of  such  a  remedy, 
but  set  himself  forth  to  others  as  a  pattern  merely  in  ap- 
pearance.^ For  he  was  a  man  that  was  subject,  in  other 
respects,  to  like  passions  as  other  men — (James  v.  1 7) — not 
merely  to  cold  and  heat,  but  also  to  misdirected  confidence, 
rashness,  and  tlie  like.  I  do  not  say  that  he  was  addicted 
to  these  vices,  but  this  I  say,  that  he  was  capable  of  being 
tempted  to  them,  and  that  this  was  the  remedy  that  God 
seasonably  interposed,  that  they  might  not  make  their  way 
into  his  mind.^ 

There  are,  accordingly,  two  things  to  be  observed  here. 
In  the  first  place — that  the  fleshly  confidence  with  which  we 
are  puffed  up,  is  so  obstinate,  that  it  cannot  be  overthrown 
in  any  other  way  than  by  our  falling  into  utter  despair.'^ 
For  as  the  flesh  is  proud,  it  does  not  willingly  give  way,  and 

as  implied  in  the  verb  l^aTo^tTer^en,  is  fully  brought  out — "  find  no  evasion 
{or  me."— Ed. 

^  "  The  Greek  word  is  a7rox^if/,ct,  used  here  in  this  place  onely  in  the 
New  Testament.  .  .  .  The  most  genuine  translation  is  sentence ;  for  so 
Hesychius  expounds  the  word  KUTux^i/na. — -4'^(pos,  whom  Favoriniis  follow- 
eth  verbatim  in  this,  as  in  many  other  particulars.  .  .  .  The  word  then 
doth  signifie  a  sentence  passing  upon  him,  that  he  must  die.  This  he  had 
received,  but  from  whom  ?  Not  from  God,  for  God  delivered  him ;  nor 
from  the  magistrate ;  there  was  no  such  decree  that  Ave  read  of  against 
him.  Therefore  it  was  onely  from  his  own  feares,  his  own  thoughts,  which 
maketh  him  say — he  had  received  it  in  himself.  .  .  .  God's  thoughts  were 
other  than  Paul's.  Paul  absolutely  concluded  he  should  die,  but  God  had 
purposed  the  contrary." — Burgesse. — Ed. 

2  "  II  se  propose  aux  autres  comme  pour  exemple,  non  pas  qu'il  en  fust 
ainsi  quant  a  luy ;" — "  He  sets  himself  forth,  as  it  were  by  way  of  example 
• — not  that  it  had  been  so  as  to  himself." 

^  "  De  peur  qu'ils  ne  saisissent  plenement  son  esprit  et  son  cceur ;" — 
"  That  they  might  not  take  full  possession  of  his  mind  and  his  heart." 

*  "  Sinon  que  nous  tombions  en  telle  extremite  que  nous  ne  voyons 
aucune  esperance  en  nous ;" — "  Except  by  our  falling  into  such  an  ex- 
tremity, that  we  see  no  hope  in  ourselves." 


120  COMMENTARY  ON  THE  CHAP.  I.  9. 

never  ceases  to  be  insolent  until  it  lias  been  constrained ; 
nor  are  we  brought  to  true  submission,  until  we  have  been 
brought  down  by  the  mighty  hand  of  God.  (1  Peter  v.  6.) 
Secondly,  it  is  to  be  abserved,  that  the  saints  themselves 
have  some  remains  of  this  disease  adhering  to  them,  and 
that  for  this  reason  they  are  often  reduced  to  an  extremity, 
that,  stript  of  all  self-confidence,  they  may  learn  humility : 
nay  more,  that  this  malady  is  so  deeply  rooted  in  the  minds 
of  men,  that  even  the  most  advanced  are  not  thoroughly 
purged  from  it,  until  God  sets  death  before  their  eyes.  And 
hence  we  may  infer,  how  displeasing  to  God  confidence  in 
ourselves  must  be,  when  for  the  purpose  of  correcting  it,  it 
is  necessary  that  we  should  be  condemned  to  death. 

But  in  God  that  raiseth  the  dead.  As  we  must  first  die,^ 
in  oi'der  that,  renouncing  confidence  in  ourselves,  and  con- 
scious of  our  own  weakness,  we  may  claim  no  honour  to 
ourselves,  so  even  that  were  not  sufiicient,  if  we  did  not 
proceed  a  step  farther.  Let  us  begin,  therefore,  with  de- 
spairing of  ourselves,  but  with  the  view  of  placing  our  hope 
in  God.  Let  us  be  brought  low  in  ourselves,  but  in  order 
that  we  may  be  raised  up  by  his  power.  Paul,  accordingly, 
having  brought  to  nothing  the  pride  of  the  flesh,  immediately 
substitutes  in  its  place  a  confidence  that  rests  upon  God. 
Not  in  ourselves,  says  he,  hut  in  God. 

The  epithet  that  follows,  Paul  has  adapted  to  the  connec- 
tion of  the  subject,  as  he  does  in  Rom.  iv.  17,  where  he 
speaks  of  Abraham.  For  to  believe  in  God,  who  calleth  those 
things  that  are  not,  as  though  they  were,  and  to  hope  in  God 
who  raiseth  the  dead,  are  equivalent  to  his  setting  before 
him  as  an  object  of  contemplation,  the  power  of  God  in  cre- 
ating his  elect  out  of  nothing,  and  raising  up  the  dead. 
Hence  Paul  says,  that  death  had  been  set  before  his  eyes, 
that  he  might,  in  consequence  of  this,  recognise  the  more 
distinctly  the  power  of  God,  by  which  he  had  been  raised  up 
from  the  dead.  The  first  thing  in  order,  it  is  true,  is  this — 
that,  by  means  of  the  strength  with  which  God  furnishes  us, 
we  should  acknowledge  him  as  the  Author  of  life ;  but  as 

^  "  Comme  il  nous  est  necessaire  premiereinent  deVenir  comme  a  mou- 
rir ;" — "  As  we  need  first  to  come  as  it  were  to  die  " 


CHAP.  1. 10.        SECOND  EPISTLE  TO  THE  CORINTHIANS.  121 

in  consequence  of  our  dulness  the  liglit  of  life  often  dazzles 
our  eyes,  it  is  necessary  tliat  we  should  be  brought  to  God 
by  having  death  presented  to  our  view.^ 

10.  Who  hath  delivered  us  from  so  great  a  death.  Here 
he  applies  to  himself  personally,  what  he  had  stated  in  a 
general  way,  and  by  way  of  proclaiming  the  grace  of  God, 
he  declares  that  he  had  not  been  disappointed  in  his  expec- 
tation, inasmuch  as  he  had  been  delivered  from  death,  and 
that  too,  in  no  common  form.  As  to  his  manner  of  exj)res- 
sion,  the  hyperbole,  which  he  makes  use  of,  is  not  unusual  in 
the  Scriptures,  for  it  frequently  occurs,  both  in  the  Prophets 
and  in  the  Psalms,  and  it  is  made  use  of  even  in  common  con- 
versation. What  Paul  acknowledges  as  to  himself  personally, 
let  every  one  now  take  home  as  applicable  to  himself. 

In  whom  we  have  an  assured  hope.  He  promises  himself 
as  to  the  future,  also,  that  beneficence  of  God,  which  he 
had  often  experienced  in  the  past.  Nor  is  it  without  good 
reason ;  for  the  Lord,  by  accomplishing  in  part  what  he  has 
promised,  bids  us  hope  well  as  to  what  remains.  Nay  more, 
in  proportion  to  the  number  of  favours  that  we  receive 
from  him,  does  he  by  so  many  pledges,  or  earnests,  as  it 
were,  confirm  his  promises.^  Now,  although  Paul  had  no 
doubt  that  God  would  of  his  own  accord  be  present  with 
him,  yet  he  exhorts  the  Corinthians  to  commend  to  God  in 
their  prayers  his  safety.  For  when  he  assumes  it  as  certain, 
that  he  will  be  aided  by  them,  this  declaration  has  the  force 
of  an  exhortation,  and  he  means  that  they  would  not  merely 
do  it  as  a  matter  of  duty,  but  also  wdth  advantage.^ 

1  "  II  nous  est  necessaire  pour  estre  amenez  a  Dieu,  d'estre  reduits  a 
telle  extremite  que  nous  voyons  la  mort  presente  deuant  nos  yeux ;" — "  It 
is  necessary,  in  order  that  we  may  be  brought  back  to  God,  that  we  should 
be  brought  to  such  an  extremity,  that  we  see  death  presented  before  our 
eyes." 

2  Granville  Perm  reads  the  passage  as  follows :  "Who  hath  delivered  us 
from  so  great  a  death ;  and  luill  deliver  us :  in  whom  we  hope  that  he  will 
deliver  us." — «•'  The  Vat.  and  Ephrem  MSS."  he  observes,  "  read  pCtririti, 
not  puiTui,  as  in  the  rec.  text.  The  latter  reading  seems  to  have  been 
substituted,  because  pvffiTui  occurs  again  in  the  following  sentence;  but 
the  Apostle  repeats  the  word,  that  he  may  qualify  it  by  fix-rtxafnv,  (we 
hope.")— i;^. 

"  "  Mais  aussi  auec  bonne  issue,  d'autant  qu'ils  seront  exaucez ;" — "  But 
also  with  good  success,  inasmuch  as  they  will  be  heard." 


122  COMMENTARY  ON  THE  CHAP.  I.  10. 

"  Your  prayers,  also,"  lie  says,  "  will  help  me."^  For  God 
wills  not  that  the  duty  of  mutual  intercession,  which  he  en- 
joins upon  us,  should  be  without  advantage.  This  ought  to 
be  a  stimulus  to  us,  on  the  one  hand,  to  solicit  the  inter- 
cession of  our  brethren,  when  we  are  weighed  down  by  any 
necessity,  and,  on  the  other,  to  render  similar  assistance 
in  return,  since  we  are  informed,  that  it  is  not  only  a  duty 
that  is  well  pleasing  to  God,  but  also  profitable  to  ourselves. 
Nor  is  it  owing  to  distrust  that  the  Apostle  implores  the 
friendly  aid  of  his  brethren,^  for,  while  he  felt  assured,  that 
his  safety  would  be  the  object  of  God's  care,^  though  he  were 
destitute  of  all  human  help,  yet  he  knew  that  it  was  well 
pleasing  to  God,  that  he  should  be  aided  by  the  prayers  of 
the  saints.  He  had  respect,  also,  to  the  promises  that  were 
given,  that  assistance  of  this  kind  would  not  be  in  vain. 
Hence,  in  order  that  he  might  not  overlook  any  assistance 
that  was  appointed  to  him  by  God,  he  desired  that  the  bre- 
thren should  pray  for  his  preservation. 

The  sum  is  this — that  we  follow  the  word  of  God,  that  is, 
that  we  obey  his  commandments  and  cleave  to  his  promises. 
This  is  not  the  part  of  those  who  have  recourse  to  the  assist- 


1  "  L'aide,  dit  il,  que  vous  me  feriez  par  vos  prieres,  ne  sera  point  sans 
fruit ;" — "  The  aid,  he  says,  that  you  will  afford  me  by  your  prayers,  will 
not  be  without  advantage." 

2  "  You  also  helping  together  hy  prayer  for  us,  (^'^vvvrov^yovvruv  xett 
vfjcuv  iiTi^  yifAuv  r>j  li^a-u.)  The  particle  xa'  is  emphatieal,  You  also — im- 
plying, that  neither  God's  promise,  nor  his  power,  would  procure  this  mercy 
alone  without  their  prayer.  Besides  the  goodness  of  God  on  his  part, 
there  must  be  prayer  on  their  part.  The  word  in  the  original  for  helping 
is  emphatieal,  being  twice  compounded.  'T^ov^yovvrov  doth  denote  the  ser- 
vice and  ministry  of  those  who  are  under  us ;  and  so  it  doth  imply,  that 
the  Church  doth  owe  as  a  debt  unto  their  spiritual  guides  earnest  prayer  for 
them.  .  .  Then  there  is  the  preposition  a-hv  added,  which  doth  denote  not 
only  their  effectual  prayers,  but  their  concord  and  agreement  therein,  and 
that  in  their  public  and  solemn  assemblies.  Again,  the  word  signifying — 
to  work,  and  labour,  doth  denote  what  the  nature  of  prayer  is — that 
the  soul  labours  therein,  is  fervent,  full  of  agonies ;  which  showeth  that 
the  customary  formal  prayers  of  most  people  are  not  worthy  of  the  name : 
there  is  no  labour,  or  fervency  of  the  soul  therein. — They  laboured  by 
prayer.  They  did  not  labour  by  using  friends  to  solicit  the  magistrate  in 
Paiid's  behalf,  for  there  was  no  hope  from  them,  but  they  made  their  ad- 
dresses to  God." — Burgesse. — Ed. 

*  "  Que  Dieu  auroit  soin  de  son  salut  et  proufit ;" — "  That  God  would 
take  care  of  his  safety  and  advantage." 


CHAP.  I.  11.  SECOND  EPISTLE  TO  THE  CORINTHIANS.  123 

ance  of  tlie  dead  ;  ^  for  not  contented  with  the  sources  of 
hel-p  appointed  bj  God,  they  call  in  to  their  aid  a  new  one, 
that  has  no  countenance  from  any  declaration  of  Scrij)ture. 
For  whatever  we  find  mentioned  there  as  to  mutual  inter- 
cession, has  no  reference  to  the  dead,  but  is  expressly  re- 
stricted to  the  living.  Hence  Papists  act  childishly  in  per- 
verting those  passages,  so  as  to  give  some  colour  to  their 
superstition.^ 

11.  That  the  gift  bestowed  upon  us  through  means  of  many 
persons.  As  there  is  some  difficulty  in  Paul's  words,  inter- 
preters differ  as  to  the  meaning.  I  shall  not  spend  time  in 
setting  aside  the  interpretations  of  others,  nor  indeed  is  there 
any  need  for  this,  provided  only  we  are  satisfied  as  to  the 
true  and  proper  meaning.  He  had  said,  that  the  prayers  of 
the  Corinthians  would  be  an  assistance  to  him.  He  now 
adds  a  second  advantao-e  that  w^ould  accrue  from  it — a  hioher 
manifestation  of  God's  glory.  "  For  w^hatever  God  will  con- 
fer upon  me,"'  says  he,  "  being  as  it  were  obtained  through 
means  of  many  persons,  will,  also,  by  many  be  celebrated 
with  praises  :''  or  in  this  way — "  Many  will  give  thanks  to 
God  in  my  behalf,  because,  in  affording  help  to  me,  he  has 
favourably  regarded  the  prayers,  not  merely  of  one  but  of 
many.''  In  the  first  place,  while  it  is  our  duty  to  allow  no 
favour  from  God  to  pass  without  rendering  praise,  it  becomes 
us,  nevertheless,  more  especially  when  our  prayers  have  been 
favourably  regarded  by  him,  to  acknowledge  his  mercy  with 
thanksgiving,  as  he  commands  us  to  do  in  Psalm  1. 15.  Nor 
ought  this  to  be  merely  where  our  own  personal  interest  is 
concerned,  but  also  where  the  welfare  of  the  Church  in  general, 
or  that  of  any  one  of  our  brethren  is  involved.  Hence  when 
we  mutually  pray  one  for  another,  and  obtain  our  desire,  the 
glory  of  God  is  so  much  the  more  set  forth,  inasmuch  as  we 
all  acknowledge,  with  thanksgiving,  God's  benefits  —  both 
those  that  are  conferred  publicly  upon  the  whole  Church,  and 
also  those  that  are  bestowed  privately  upon  individuals. 

1  "  Qui  out  leurs  recours  aux  prieres  des  saincts  trespassez  ;" — "  Who 
have  recourse  to  the  prayers  of  departed  saints." 

^  "  Pour  desguiser  et  farder  leur  superstition ;" — "  To  disguise  and 
colour  over  their  superstition." 


124  COMMENTARY  ON  THE  CHAP.  I.  11. 

In  this  interpretation  there  is  nothing  forced  ;  for  as  to 
the  circumstance  that  in  the  Greek  the  article  being  intro- 
duced between  the  two  clauses  hy  many  j^ersons,  and  the  gift 
confem^ed  ujwn  me  appears  to  disjoin  them/  thatlidi^  no  force, 
as  it  is  frequently  found  introduced  between  clauses  that  are 
connected  with  each  other.  Here,  however,  it  is  with  pro- 
prietj  introduced  in  place  of  an  adversative  particle  ;^  for 
although  it  had  come  forth  from  many  persons,  it  was  never- 
theless peculiar  to  Paul.  To  take  the  phrase  hia  iroXkwv 
(by  means  of  many)  in  the  neuter  gender,^  as  some  do,  is  at 
variance  with  the  connection  of  the  passage. 

It  may,  however^  be  asked,  why  he  says  Fi^om  many  per- 
sons, rather  than  From  many  men,  and  what  is  the  meaning 
of  the  term  person  here  ?  I  answer,  it  is  as  though  he  had 
said — With  respect  to  many.  For  the  favour  was  conferred 
upon  Paul  in  such  a  way,  that  it  might  be  given  to  many. 
Hence,  as  Grod  had  respect  to  many,  he  says  on  that  account, 
that  many  persons  were  the  cause  of  it.  Some  Grreek  manu- 
scripts have  vTrep  ijucov — 07i  your  account;  and  although 
this  appears  to  be  at  variance  wdth  Paul's  design,  and  the 
connection  of  the  words,  it  may,  nevertheless,  be  explained 
with  propriety  in  this  manner :  "  When  God  shall  have 
heard  you  in  behalf  of  my  welfare,  and  that  too  for  your  own 
welfare,  thanks  will  be  given  by  many  on  your  account.'' 

12.  For  our  rejoicing  is  this,  the  12.    Nam  gloriatio  nostra  hgec 

testimony  of  our  conscience,  that  in  est :    testimonium  conscientiae  nos- 

simplicity  and  godly  sincerity,  not  tree,  quod  in  simplicitate  et  puritate* 

with  fleshly  wisdom,  but  by  the  grace  Dei,  non  in  sapientia  carnali,  sed  in 

of  God,  we  have  had  our  conversa-  gratia  Dei  versati  sumus  in  mundo ; 

tion  in  the  world,  and  more  abun-  abundatius  autem  erga  vos. 
dantly  to  you- ward. 

^  "  Car  a  suyure  I'ordre  du  texte  Grec  il  y  auroit  ainsi  mot  a  mot,  Afin 
que  de  plusieurs  personnes,'a  nous  le  don  confere',  par  plusieurs  soit  recognu 
en  action  de  graces  pour  nous  ;" — "  For,  following  the  order  of  the  Greek 
text,  it  would  be  literally  thus :  In  order  that  from  many  persons  the  gift 
conferred  upon  us,  may  by  many  be  acknowledged  with  thanksgiving  ou 
our  account." 

2  "  En  lieu  de  quelque  particle  aduersative  qu'on  appelle,  comme  Tou- 
tesfois  ou  Neantmoins  ;" — "  In  place  of  some  adversative  particle,  as  it  is 
called,  as  for  example,  Notwithstanding  or  Nevertheless." 

s  "  De  rapporter  ce  mot  Far  plusieurs,  aux  choses ;" — "  To  take  this 
phrase,  B^/  means  of  many,  as  referring  to  things. " 

*  "  Purete,  ou,  integrite;" — "  Purity,  or  integrity." 


CHAP.  I.  12.  SECOND  EPISTLE  TO  THE  CORINTHIANS,  125 

13.  For  we  write  none  other  .  13.  Nonenimaliascribimus  vobis 
things  unto  you  than  what  ye  read  quam  quae  recognoscitis  vel  etiam 
or  acknowledge,  and  I  trust  ye  shall  agnoscitis  :  spero  autem,  quod  usque 
acknowledge  even  to  the  end  ;  in  finem  agnoscetis : 

14.  As  also  ye  have  acknowledged  14.  Quemadmodum  et  agnovistis 
us  in  part,  that  we  are  your  rejoic-  nos  ex  parte  :  siquidem  gloriatio 
ing,  even  as  ye  also  are  ours  in  the  vestra  sumus  :  sicuti  et  vos  nostra 
day  of  the  Lord  Jesus.  in  die  Domini  lesu. 

12.  For  our  glorying  is  this.  He  assigns  a  reason  why 
his  preservation  should  be  a  subject  of  interest  to  all — that 
he  had  conducted  himself^  among  them  all  in  simplicity  and 
sincerity.  He  deserved,  therefore,  to  be  dear  to  them,  and 
it  would  have  been  very  unfeeling  not  to  be  concerned  in 
reference  to  such  a  servant  of  the  Lord,  that  he  might  be 
long  preserved  for  the  benefit  of  the  Church.  "  I  have 
conducted  myself  before  all  in  such  a  manner,  that  it  is  no 
wonder  if  I  have  the  approbation  and  love  of  all  good  men.'' 
He  takes  occasion  from  this,  however,  for  the  sake  of  those 
to  whom  he  was  writing,  to  make  a  digression  for  the  pur- 
pose of  declaring  his  own  integrity.  As,  however,  it  is  not 
enough  to  be  approved  of  by  man  s  judgment,  and  as  Paul 
himself  was  harassed  by  the  unjust  and  malignant  judgments 
of  some,  or  rather  by  corrupt  and  blind  attachments,^  he 
adduces  his  own  conscience  as  his  witness — which  is  all  one 
as  though  he  had  cited  God  as  a  witness,  or  had  made  what 
he  says  matter  of  appeal  to  his  tribunal. 

But  how  does  Paul's  glorying  in  his  integrity  comport 
with  that  statement,  He  that  glorieth,  let  him  glory  in  the 
Lord?  (2  Cor.  x.  17.)   Besides,  who  is  so  upright^  as  to  dare 

1  "  We  have  had  our  conversation  (ctvio-r^dipnfAiv.)  The  verb  avccir7^i(pu^ 
is  compounded  of  ava,  again,  and  ffTpi(pu,  to  turn — a  continual  coming 
back  again  to  the  point  from  which  he  set  out — a  circidation— beginning, 
continuing,  and  ending  everything  to  the  glory  of  God ;  setting  out  with 
divine  views,  and  still  maintaining  them ;  beginning  in  the  Spirit,  and 
ending  in  the  Spirit ;  acting  in  reference  to  God,  as  the  planets  do  in  re- 
ference to  the  sun,  deriving  all  their  light,  heat,  and  motion  from  him ; 
and  incessantly  and  regidarly  revolving  round  him.  Thus  acted  Paul : 
thus  acted  the  primitive  Christians ;  and  thus  must  every  Christian  act 
who  expects  to  see  God  in  his  glory." — Dr.  Adam  Clarke. — Ed. 

2  "  Paries  affections  qu'ils  portoyent  a  d'autres  pour des  raisons friuoles, 
et  quasi  sans  scauoir  pourquoy ;" — "  By  attachments  that  they  cherished 
towards  others  on  trivial  grounds,  and  in  a  manner  without  knowing  why." 

3  «  Qui  est  celuy,  tant  pur  et  en  tier  soit  il?" — "  Where  is  the  man,  be 
he  ever  so  pure  and  perfect  ?  " 


126  COMMENTARY  ON  THE  CHAP.  I.  12. 

to  boast  in  the  presence  of  God  ?  In  the  first  place,  Paul 
does  not  oppose  himself  to  God,  as  though  he  had  anything 
that  was  his  own,  or  that  was  from  himself.  Farther,  he 
does  not  place  the  foundation  of  his  salvation  in  that  inte- 
grity to  which  he  lays  claim,  nor  does  he  make  confidence 
in  that  the  ground  of  his  dependence.  Lastly,  he  does  not 
glory  in  God's  gifts  in  such  a  way  as  not  at  the  same  time 
to  render  all  the  glory  to  him  as  their  sole  Author,  and 
ascribe  everything  to  him.^  These  three  exceptions  lay  a 
foundation  for  every  godly  person  glorying  on  good  grounds 
in  all  God's  benefits  ;  while  the  wicked,  on  the  other  hand, 
cannot  glory  even  in  God,  except  on  false  and  improper 
grounds. /Lei  us  therefore,  first  of  all,  acknowledge  ourselves 
to  be  indebted  to  God  for  everything  good  that  we  possess, 
claiming  no  merit  to  ourselves.  Secondly,  let  us  hold  fast  this 
foundation — that  our  dependence  for  salvation  be  grounded 
exclusively  on  the  mercy  of  God.  Lastly,  let  us  repose  our- 
selves^ in  the  sole  author  of  every  blessing.  Then  in  that 
there  will  be  a  pious^  glorying  in  every  kind  of  blessing./ 

That  in  the  simjjlicity'^  of  God.  He  employs  the  expres- 
sion simplicity  of  God  here,  in  the  same  way  as  in  Rom.  iii. 
23,  the  glory  of  God ;  and  in  John  xii.  43,  the  glory  of  God 
and  of  men. /^ho&Q  who  love  the  glory  of  men,  wish  to  ap- 
pear something  before  men,  or  to  stand  well  in  the  opinion 
of  men.  The  glory  of  God  is  what  a  man  has  in  the  sight  of 
God.  Hence  Paul  does  not  reckon  it  enough  to  declare  that 
his  sincerity  was  perceived  by  men,  but  adds,  that  he  was 
such  in  the  sight  of  God/^  ElXcfcpivela  (which  I  have  ren- 
dered purity)  is  closely  'Connected  with  simplicity ;  for  it  is 
an  open  and  upright  way  of  acting,  such  as  makes  a  man's 
heart  as  it  were  transparent.^  Both  terms  stand  opposed  to 
craft,  deception,  and  all  underhand  schemes. 

1  "  Et  rapporte  toutes  choses  a  sa  bonte ;" — "  And  ascribes  everything 
to  his  goodness." 

2  "  Arrestons  nous  et  reposons  du  tout ;" — "  Let  us  stay  ourselves,  and 
wholly  repose." 

3  "  Bonne  et  saincte  ;" — "  Good  and  holy.'' 

*  "  The  most  ancient  MSS.  read  uyioTyi-^i,  {hoU7iess) — not  aTXar^r;,  (sim- 
plicity. )" — Penn. 

5  "  The  word  used  here — uXiK^mU,  and  rendered  sincerity,  denotes  pro- 
perly— clearness,  such  as  is  judged  of  or  discerned  in  sunshine,  (from  I'lkv, 


CHAP.  I.  13.      SECOND  EPISTLE  TO  THE  CORINTHIANS.  127 

Not  in  fleshly  wisdom.  There  is  liere  a  sort  of  anticipa- 
tion ;  for  what  might  be  felt  to  be  wanting  in  him  he  readily 
acknowledges,  nay  more,  he  openly  proclaims,  that  he  is 
destitute  of,  but  adds,  that  he  is  endowed  with  what  is  in- 
comparably more  excellent — the  grace  of  God.  "  I  acknow- 
ledge," says  he,  "  that  I  am  destitute  of  fleshly  wisdom,  but 
I  have  been  furnished  with  divine  influence,  and  if  any  one 
is  not  satisfied  with  that,  he  is  at  liberty  to  depreciate  my 
Apostleship.  If,  on  the  other  hand,  fleshly  wisdom  is  of  no 
value,  then  I  want  nothing  that  is  not  fitted  to  secure  well- 
grounded  praise/'  He  gives  the  name  of  fleshly  tuisdom  to 
everything  apart  from  Christ,  that  procures  for  us  the  repu- 
tation of  wisdom.  See  the  first  and  second  chapters  of  the 
former  epistle.  Hence,  by  the  grace  of  God,  which  is  con- 
trasted with  it,  we  must  understand  everything  that  trans- 
cends man's  nature  and  capacity,  and  the  gifts  of  the  Holy 
Spirit,  which  openly  manifested  the  power  of  God  in  the 
weakness  of  the  flesh. 

Moi^e  abundantly  towards  you.  Not  that  he  had  been 
less  upright  elsewhere,  but  that  he  had  remained  longer  at 
Corinth,  in  order  that  he  might  (not  to  mention  other  pur- 
poses) afi'ord  a  fuller  and  clearer  proof  of  his  integrity. 
He  has,  however,  expressed  himself  intentionally  in  such  a 
way  as  to  intimate  that  he  did  not  require  evidences  that 
were  far-fetched,  inasmuch  as  they  were  themselves  the  best 
witnesses  of  all  that  he  had  said. 

1.3.  For  xue  write  no  other  things.  Here  he  indirectly  re- 
proves the  false  apostles,  who  recommended  themselves  by 
immoderate  boastings,  while  they  had  little  or  no  ground 
for  it;  and  at  the  same  time  he  obviates  calumnies,  in  order 
that  no  one  may  object,  that  he  claims  for  himself  more  than 

sunshine,  and  x^iveo,  to  judge,)  and  thence  pureness,  integrity.  It  is  most 
probable  that  the  phrase  here  denotes  that  sincerity  which  God  produces 
and  approves;  and  the  sentiment  is,  that  pure  religion,  the  religion  of 
God,  produces  entire  sincerity  in  the  heart.  Its  purposes  and  aims  are 
open  and  manifest,  as  if  seen  in  the  sunshine.  The  plans  of  the  world  are 
obscure,  deceitful,  and  dark,  as  if  in  the  night." — Barnes.  The  same 
term  is  made  use  of  by  Paul  in  1  Cor.  v.  8,  and  in  2  Cor.  ii.  17.  On  com- 
paring the  various  instances  in  which  this  term  is  employed  by  the  Apostle, 
we  have  occasion  to  observe  the  admirable  harmony  between  his  exhorta- 
tions and  practice. — Ed. 


128  COMMENTARY  ON  THE  CHAP.  I.  13. 

is  his  due.  He  says,  therefore,  that  he  does  not  in  words 
boast  of  anything  that  he  is  not  prepared  to  make  good  by 
deeds,  and  that,  too,  from  the  testimony  of  the  Corinthians. 

The  ambiguity,  however,  of  the  words,  has  given  occasion 
for  this  passage  being  misinterpreted.  ^ Avaytvcoa/ceiv,  among 
the  Greeks,  signifies  sometimes  to  read,  and  at  other  times 
to  recognise.  'EiroytvcoaKetv  sometimes  signifies  to  discover, 
while  at  other  times  it  means  what  the  Latins  properly  ex- 
press by  the  verb  agnoscere,  to  own,  as  among  lawyers  the 
phrase  is  used  to  own  a  child,^  as  Budaeus  also  has  observed. 
In  this  way  eircytvcoorKeLv  means  more  than  dvajivwaKeLV.  For 
we  say  that  a  person  recognises  a  thing,  that  is,  that  being 
silently  convinced  of  it  in  his  judgment,  he  perceives  it  to 
be  true,  while  at  the  same  time  he  does  not  acknowledge  it, 
or,  in  other  words,  cordially  intimate  his  assent  to  it. 

Let  us  now  examine  Paul's  words.  Some  read  thus — 
We  write  no  other  things  than  what  ye  read  and  acknowledge, 
which  it  is  very  manifest  is  exceedingly  lifeless,  not  to  say 
senseless.  For  as  to  Ambrose's  qualifying  the  statement 
in  this  way — You  not  only  read,  hut  also  acknowledge,  there 
is  no  one  that  does  not  perceive  that  it  is  quite  foreign  to 
the  import  of  the  words.  And  the  meaning  that  I  have 
stated  is  plain,  and  hangs  together  naturally,  and,  up  to  this 
point,  there  is  nothing  to  prevent  readers  from  understand- 
ing it,  were  it  not  that  they  have  had  their  eyes  shut,  from 
being  misled  by  the  difi'erent  meanings  of  the  word.  The 
sum  is  this — that  Paul  declares,  that  he  brings  forward  no 
other  things  than  what  were  known  and  perceived  by  the 
Corinthians — nay  more,  things  as  to  which  they  would  bear 
him  witness.  The  first  term  employed  is  recognoscere,  (to 
recognise,)  which  is  applicable,  when  persons  are  convinced 
from  experience  that  matters  are  so.  The  second  is  agnos- 
cere, (to  acknowledge,)  meaning  that  they  give  their  assent 
to  the  truth.^ 

1  «  Ce  que  disons  Auoiier:  comme  on  dira  Auouer  vn  enfant;" — "What 
we  express  by  the  verb  to  own,  as  when  you  speak  of  owning  a  child." 

2  The  word  a-vayivaxnarB  "  properly  means  to  know  accurately,  to  distin- 
guish. It  is  probably  used  here  in  the  sense  of  knowing  accurately  or 
surely,  of  recognising  from  their  former  acquaintance  with  him."  'E^r/y/y- 
uicKuv  "  here  means  that  they  would  fully  recognise,  or  know  entirely  to 


CHAP.  I.  14.      SECOND  EPISTLE  TO  THE  CORINTHIANS.  129 

A7id,  I  hope,  will  acknowledge  even  to  the  end.  As  the 
Corinthians  had  not  yet  perfectly  returned  to  a  sound  mind, 
so  as  to  be  prepared  to  weigh  his  fidelity  in  a  just  and  even 
balance/  but  at  the  same  time  had  begun  to  abate  some- 
what of  their  perverse  and  malignant  judgment  respecting 
him,  he  intimates,  that  he  hopes  better  as  to  the  future. 
"  You  have  already,''  says  he,  "  to  some  extent  acknowledged 
me.  I  hope  that  you  will  acknowledge  more  and  more  what 
I  have  been  among  you,  and  in  what  manner  I  have  con- 
ducted myself'^  From  this  it  appears  more  clearly  what  he 
meant  by  the  word  eiriyivwaKeLv.  {acknowledged)  Now  this 
relates  to  a  season  of  repentance,  for  they  had  at  the  begin- 
ning acknowledged  him  fully  and  thoroughly;  afterwards 
their  right  judgment  had  been  beclouded*  by  unfair  state- 
ments, but  they  had  at  length  begun  to  return  in  part  to  a 
sound  mind. 

14.  For  we  are  your  glorying.  We  have  briefly  adverted 
to  the  manner  in  which  it  is  allowable  for  saints  to  glory  in 
God's  benefits — when  they  repose  themselves  in  God  alone, 
and  have  no  other  object  of  aim.^  Thus  it  was  a  ground  of 
pious  glorying  on  the  part  of  Paul,  that  he  had,  by  his  min- 
istry, brought  the  Corinthians  under  obedience  to  Christ ; 
and  of  the  Corinthians,  on  the  other  hand,  that  they  had 
been  trained  up  so  faithfully  and  so  virtuously  by  such  an 
Apostle — a  privilege  that  had  not  been  allotted  to  all.     This 

their  satisfaction,  that  the  sentiments  which  he  here  expressed  were  such 
as  accorded  with  his  general  manner  of  Hfe." — Barnes.  Dr.  Bloomfield, 
who  approves  of  the  vieAv  taken  by  Calvin  of  the  meaning  of  the  verb 
avayivuffKiTt,  remarks,  that  the  word  is  employed  in  the  same  sense  by  Xeno- 
phon.     Anab.,  v.  8,  6,  as  well  as  elsewhere  in  the  Classical  writers. — Ed.] 

»  "  C'est  a  dire,  pour  en  iuger  droitement ;" — "  That  is  to  say,  to  judge 
of  it  aright." 

2  "  Que  vous  cognoistrez  de  plus  en  plus  comme  i'ay  converse'  entre 
vous,  et  comme  ie  m'y  suis  gouuerne,  et  ainsi  auouerez  ce  que  maintenant 
i'en  di ;" — "  That  you  will  acknowledge  more  and  more  how  I  have  con- 
ducted myself  among  you,  and  how  I  have  regulated  myself,  and  thus  you 
will  assent  to  what  I  now  say." 

8  "  Que  c'est  qu'il  a  entendu  par  le  dernier  des  deux  mots  desquels  nous 
auons  parler,  lequel  nous  auons  traduit  Auouer ;" — "  What  it  was  that  he 
meant  by  the  last  of  the  two  words  of  which  we  have  spoken,  which  we 
have  rendered — Acknowledge." 

*  "  Obscurci  et  abbastardi  en  eux  par  les  propos  obUques  des  faux-Apos- 
tres  et  autres  malins ;" — "  Obscured  and  corrupted  by  the  unfair  statements 
of  the  false  Apostles,  and  other  malicious  persons."  '  See  p.  127. 

VOL.  II.  I 


130  COMMENTARY  ON  THE  CHAP.  I.  14. 

way  of  glorying  in  men  does  not  stand  in  the  way  of  our 
glorying  in  Grod  alone.  Now  he  instructs  the  Corinthians, 
that  it  is  of  the  greatest  importance  for  themselves  that  they 
should  acknowledge  him  to  be  a  faithful,  and  not  a  merely 
pretended,  servant  of  Christ ;  because,  in  the  event  of  their 
withdrawing  from  him,  they  would  deprive  themselves  of 
the  highest  glory.  In  these  words  he  reproves  their  fickle- 
ness, inasmuch  as  they  voluntarily  deprived  themselves  of 
the  highest  glory,  by  listening  too  readily  to  the  spiteful 
and  envious. 

In  the  day  of  the  Lord.  By  this  I  understand  the  last 
day,  which  will  put  an  end  to  all  the  fleeting^  glories  of  this 
world.  He  means,  then,  that  the  glorying  of  which  he  is 
now  speaking  is  not  evanescent,  as  those  things  are  that 
glitter  in  the  eyes  of  men,  but  is  abiding  and  stable,  inas- 
much as  it  will  remain  until  the  day  of  Christ.  For  then 
will  Paul  enjoy  the  triumph  of  the  many  victories  that  he 
had  obtained  under  Christ's  auspices,  and  will  lead  forth  in 
splendour  all  the  nations  that  have,  by  means  of  his  minis- 
try, been  brought  under  Christ's  glorious  yoke ;  and  the 
Church  of  the  Corinthians  will  glory  in  having  been  founded 
and  trained  up  by  the  services  of  so  distinguished  an  Apostle. 

15.  And  in  this  confidence  I  was  15.  Et  hac  fiducia  volui  primum 
minded  to  come  unto  you  before,  ad  vos  venire,  ut  secundam-  gratiam 
that  ye  might  have  a  second  benefit ;     haberetis,  et  per  vos  transire  in  Ma- 

cedoniam : 

16.  And  to  pass  by  you  into  Ma-  16.  Et  rursum  e  Macedonia  ve- 
cedonia,  and  to  come  again  out  of  nire  ad  vos,  et  a  vobis  deduci  in 
Macedonia  unto  you,  and  of  you  to     ludream. 

be  brought  on  my  way  toward  Judea. 

17.  When  I  therefore  was  thus  17.  Hoc  igitur  quum  animo  pro- 
minded,  did  1  use  lightness  ?  or  the  positum  haberem,  nuncubi  levitate 
things  that  I  purpose,  do  I  purpose  usus  suifl  ?  aut  qu£e  cogito,  secun- 
according  to  the  flesh,  that  with  me  dum  carnem  cogito  ?  ut  sit  apud 
there  should  be  yea,  yea,  and  nay,  me  Etiam,  etiam  :  et  Non,  non. 
nay? 

18.  But  as  God  is  true,  our  word  18.  Fidelis  Deus,  quod  sermo 
toward  you  was  not  yea  and  nay.  noster  apud  vos  non  fuit  Etiam  et 

non. 

19.  For  the  Son  of  God,  Jesus  19.  Dei  enim  Filius  lesus  Chris- 
Christ,  who  was  preached  among    tus  in  vobis  per  nos  praedicatus,  per 

*  "  Vaines  et  caduques;" — "  Empty  and  fading." 

•  "  Seconde,  on  double ;" — "  Second,  or  double.'* 


CHAP.  I.  17.       SECOND  EPISTLE  TO  THE  CORINTHIANS.  131 

you  by  us,  even  by  me,  and  Silvanus,  me,   et   Silvammi,  et   Timotheum, 

and  Timotheus,  was   not  yea   and  non  fuit  Etiam  et  non  :  sed  Etiam 

nay,  but  in  him  was  yea.  fuit  in  ipso. 

20.  For  all  the  promises  of  God  20.   Qu?ecunque  enim  sunt  Dei 

in  him  are  yea,  and  in  him  Amen,  promissiones,    in   illo   sunt  Etiam : 

imto  the  glory  of  God  by  us.  quare  et  per  ipsum  sit  Amen  Deo 

ad  gloriam  per  nos. 

15.  In  this  confidence.  After  having  given  tliem  reason 
to  expect  that  he  Avould  come,  he  had  subsequently  changed 
his  intention.  This  was  made  an  occasion  of  calumny  against 
him,  as  appears  from  the  excuse  that  he  brings  forward. 
"When  he  says  that  it  was  from  relying  on  this  confidence 
that  he  formed  the  purpose  of  coming  to  them,  he  indirectly 
throw^s  the  blame  upon  the  Corinthians,  inasmuch  as  they 
had,  by  their  ingratitude,  hindered,  to  some  extent,  his 
coming  to  them,  by  depriving  him  of  that  covfidence. 

That  ye  might  have  a  second  benefit.  The  first  benefit  had 
been  this — that  he  had  devoted  himself  for  the  entire  period 
of  a  year  and  six  months  (Acts  xviii.  11)  to  the  Avork  of 
gaining  them  to  the  Lord  ;  the  second  was  their  being  con- 
firmed, by  means  of  his  coming  to  them,  in  the  faith  which 
they  had  once  received,  and  being  stirred  up  by  his  sacred 
admonitions  to  make  farther  progress.  Of  this  latter  benefit 
the  Corinthians  had  deprived  themselves,  inasmuch  as  they 
had  not  allowed  the  apostle  to  come  to  them.  They  Avere 
paying,  therefore,  the  penalty  of  their  own  fault,  and  they 
had  no  ground  for  imputing  any  blame  to  Paul.  If  any 
one,  however,  prefers,  with  Chrysostom,  to  take  %a/3«z/  (be- 
nefit) as  used  instead  of  xapaz^,  {joy^  I  do  not  much  object 
to  it.^      The  former  interpretation,  however,  is  more  sim2)le. 

17.  Did  I  use  fickleness  ?  There  are  two  things,  more  es- 
pecially, that  prevent  the  pur]3oses  of  men  from  being  carried 
into  eifect,  or  their  promises  from  being  faithfully  performed. 

^  "  Most  modern  Commentators  explain  the  z'^^'"  [Pft  or  benefit ;  but 
the  ancient  Commentators,  and  some  modern  ones,  as  Wolf  and  Schleus, 
gratification  for  x,^^civ.  It  should  seem  to  mean  benefit  generally,  every 
spiritual  advantage,  or  gratification  from  his  society,  imparted  by  his  pre- 
sence."— Bloomfield.  One  MS.  reads  z^^"'^-  Kypke,  Avho  renders  XH'* 
joy,  adduces  instances  in  support  of  this  meaning  of  z'^i'h  though  acknotr- 
ledged  to  be  unusual,  from  Plutarch,  Polybius,  and  Euripides.  The 
phrase  is  rendered  in  Tyndale's  version,  (1534,)  and  also  in  Cranmer's, 
(1539,)  and  Geneva,  (1557,)  versions — one  pleasure  moare. — Ed. 


132  COMMENTARY  ON  THE  CHAP.  I.  17. 

The  one  is  that  they  make  changes  upon  them  almost  every 
hour,  and  the  other  is  that  they  are  too  rash  in  forming  their 
plans.  It  is  a  sign  of  changeableness  to  purpose  or  promise 
what  you  almost  immediately  afterwards  regret.  With  that 
fault  Paul  declares  he  had  not  been  chargeable.  "  I  have 
not/'  says  he,  "  through  fickleness  drawn  back  from  the  pro- 
mise that  I  made.''  He  declares  also  that  he  had  been  on 
his  guard  against  rashness  and  misdirected  confidence  ;  for 
such  is  the  way  in  which  I  explain  the  expression — purpose 
according  to  the  flesh.  For  it  is,  as  I  have  stated,  the  com- 
mon practice  of  men,  as  though  they  were  not  dependent  on 
God's  providence,  and  were  not  subject  to  his  will,  to  deter- 
mine rashly  and  presumptuously  what  they  will  do.  Now 
God,  with  the  view  of  j)unishing  this  presumption,  defeats 
their  plans,  so  as  to  prevent  them  from  having  a  prosfferous 
issue,  and  in  many  instances  holds  up  themselves  to  ridicule. 

The  expression,  it  is  true,  according  to  the  flesh,  might  be 
extended  farther,  so  as  to  include  all  wicked  schemes,  and 
such  as  are  not  directed  to  a  right  end,  as  for  example  such 
as  are  dictated  by  ambition,  avarice,  or  any  other  depraved 
affection.  Paul,  however,  in  my  opinion,  did  not  intend  here 
to  refer  to  any  thing  of  that  nature,  but  merely  to  reprove 
that  rashness  which  is  but  too  customary  on  the  part  of  man, 
and  in  daily  use  in  the  forming  of  plans.  To  purpose,  there- 
fore, according  to  the  flesh,  is  not  owning  God  as  our  ruler, 
but,  instead  of  this,  being  impelled  by  a  rash  presumption, 
which  is  afterwards  justly  derided  by  God,  and  punished. 
The  apostle,  with  the  view  of  clearing  himself  from  these 
faults,  proposes  a  question,  as  if  in  the  person  of  his  op- 
ponents. Hence  it  is  probable,  as  I  have  already  said,^  that 
some  unfavourable  report  had  been  put  in  circulation  by 
wicked  persons. 

That  with  me  there  should  he  yea,  yea.  Some  connect  this 
statement  with  what  goes  before,  and  explain  it  thus :  "  As 
if  it  were  in  my  power  to  perform  whatever  I  purpose,  as 
men  determine  that  they  will  do  whatever  comes  into  their 
mind,  and  order  their  ways,  as  Solomon  speaks,  (Prov.  xvi. 
1,)  while  they  cannot  so  much  as  govern  their  tongue."  And, 
1  See  p.  131. 


CHAP.  I.  17.        SECOND  EPISTLE  TO  THE  CORINTHIAN'S.  133 

undoubtedly,  the  words  seem  to  imply  this  much — that  what 
has  been  once  affirmed  must  remain  fixed,  and  what  has 
been  once  denied  must  never  be  done.  So  James  in  his 
Epistle  (v.  12)  says.  Let  your  yea  he  yea,  and  your  nay  nay, 
lest  ye  fall  into  dissimulation.  Farther,  the  context  would 
in  this  way  suit  exceedingly  well  as  to  what  goes  before. 
For  to  purpose  according  to  the  flesh  is  this — when  we  wish 
that,  without  any  exception,  our  determinations  shall  be 
like  oracles.^  This  interpretation,  however,  does  not  accord 
with  what  immediately  follows — God  is  faithful,  &c.,  where 
Paul  makes  use  of  the  same  form  of  expression,  when  he 
has  it  in  view  to  intimate,  that  he  had  not  been  unfaithful 
in  his  preaching.  Now  it  were  absurd,  if  almost  in  the  same 
verse  he  reckoned  it  as  a  fault  that  his  yea  should  be  yea, 
and  his  nay  nay,  and  yet  at  the  same  time  laid  claim  to  it 
as  his  highest  praise.  I  am  aware  of  what  could  be  said  in 
reply,  if  any  one  were  disposed  to  sport  himself  with  sub- 
tleties, but  I  have  no  relish  for  anything  that  is  not  solid. 

I  have,  therefore,  no  doubt,  that  in  these  words  Paul  de- 
signed to  reprove  fickleness,  although  they  may  seem  to  be 
susceptible  of  another  meaning,  for  the  purpose  of  clearing 
himself  from  that  calumny — that  he  was  accustomed  to  pro- 
mise in  words  what  he  failed  to  perform  in  deeds.^  Thus 
the  reiterating  of  the  affirmation  and  negation  will  not  have 
the  same  meaning  as  in  Matt.  v.  37  and  in  James,  but  will 
bear  this  meaning — "  that  yea  should  with  me  be  in  this 
instance  yea,  and  on  the  other  hand,  when  it  pleases  me, 
nay,  nay."  At  the  same  time  it  is  possible  that  it  may 
have  crept  in  through  the  ignorance  of  transcribers,  as  the 
old  translation   does  not   redouble   the  words,^      However 


1  '•'  Que  nos  deliberations  et  conseils  soyent  comme  oracles  et  reuelations 
Diuines  ;'"' — "  That  our  purposes  and  plans  shall  be  like  oracles  and  Divine 
revelations." 

2  "  He  (the  apostle)  anticipates  and  repels  a  reproach  of  £X«<p^/a,  or 
'  lightness  of  purpose,'  in  that  change  of  mind,  as  if  he  was  '  a  yea  mid  nay 
man,'  (Shaksp.),  on  whose  word  no  secure  reliance  could  be  placed.  In 
the  next  verse  he  calls  God  to  witness  that  his  word  to  them  was  not 
'  both  yea  and  nay ;'  and  in  the  beginning  of  the  following  chapter,  he  ex- 
plains to  them,  that  it  was  for  their  sakes  that  he  abstained  from  executing 
his  first  intention." — Penn. — Ed. 

'  The  rendering  of  the  Vulgate  is  as  follows :  "  Ut  sit  apud  me  est  et 


134  COMMENTARY  ON  THE  CHAP.  I.  18. 

this  may  be,  we  ought  not  to  be  very  solicitous  as  to  the 
words,  provided  we  are  in  possession  of  the  apostle's  in- 
tention, which,  as  I  have  said,  clearly  appears  from  what 
follows.-^ 

18.  God  is  faithful.  By  the  term  wordh.Q  means  doctrine, 
as  is  manifest  from  the  reason  that  he  adds,  when  he  sa^^s, 
that  the  Son  of  God,  who  is  preached  hy  him,  is  not  vari- 
able,  &c.  As  to  his  being  always  consistent  with  himself  in 
point  of  doctrine,  and  not  differing  from  himself,^  he  intends 
that  by  this  they  shall  form  a  judgment  as  to  his  integrity, 
and  in  this  way  he  removes  every  unfavourable  suspicion  of 
fickleness  or  unfaithfulness.  It  does  not,  however,  neces- 
sarily follow,  that  the  man  who  is  faithful  in  doctrine,  is  also 
observant  of  truth  in  all  his  words.  But  as  Paul  did  not 
reckon  it  of  much  importance  in  what  estimation  he  was 
held,  provided  only  the  majesty  of  his  doctrine  remained 
safe  and  sound,  he,  on  that  account,  calls  the  attention  of  tlie 
Corinthians  chiefly  to  that  matter.  He  intimates,  it  is  true, 
that  he  observed  in  his  whole  life  the  same  course  of  fidelity, 
as  the  Corinthians  had  seen  in  his  ministry.  He  seems, 
however,  as  if  intentionally,  in  repelling  the  calumny,  to 
transfer  it  from  his  person  to  his  doctrine,  because  he  was 
unwilling  that  his  apostleship  should  be  indirectly  defamed, 

non  ;" — "  That  with  me  there  should  be  yea  and  nay.''  This  reading — 
70  veu  xou  TO  oil,  (yea  and  nay,)  is  found  in  one  Greek  MS.,  as  stated  by 
Semler.  Wiclif,  (1380,)  following  the  Vulgate,  reads — "  that  at  me,  be 
it  is  and  it  is  not." — Ed. 

^  '•  It  Avas  a  proverbial  manner  among  the  Jews  (see  Wet.)  of  character- 
izing a  man  of  strict  probity  and  good  faith,  b}'  saying,  '  his  i/es  is  yes,  and 
his  710  is  wo' — that  is,  you  may  depend  upon  his  word  ;  as  he  declares,  so 
it  is  ;  and  as  he  promises,  so  he  will  do.  Our  Lord  is  therefore  to  be  con- 
sidered here  (Matt.  v.  37)  not  as  prescribing  the  precise  terms  wherein 
we  are  to  affirm  or  deny ;  in  Avhich  case  it  Avould  have  suited  better  the 
simplicity  of  his  style  to  say  barely  va.)  ko.)  ov  {^yea  and  nay.)  without 
doubling  the  words ;  but  as  enjoining  such  an  habitual  and  inflexible  regard 
to  truth,  as  would  render  swearing  unnecessary.  That  this  manner  oi 
converting  these  adverbs  into  nouns,  is  in  the  idiom  of  the  sacred  penmen, 
we  have  another  instance,  (2  Cor.  i.  20,)  •  For  all  the  promises  of  God  in 
him  are  3/ea,  and  in  him  Ainen.'  Q.v  uItm  to  va.)  kou  b  olItm  to  ccfihv) — 
that  is,  certain  and  infallible  truths.  It  is  indeed  a  common  idiom  of  the 
Greek  tongue,  to  turn  by  means  of  the  article  any  of  the  parts  of  speech 
into  a  noun." — Campbell  un  the  Gospels,  vol.  ii.  p.  278. — Ed. 

*  "  N'a  point  dit  I'vn,  puis  I'autre ;" — "  Does  not  say  oncthing  and 
then  another." 


CHAP.  I.  19.       SECOND  EPISTLE  TO  THE  CORINTHIANS.  135 

while  he  was  not  greatly  concerned  as  to  himself  in  other 
respects. 

But  observe,  with  what  zeal  he  applies  himself  to  this.  For 
he  calls  God  to  witness,  how  simple  and  pure  his  preaching 
was — not  ambiguous,  not  variable,  not  temporizing.  In  his 
oath,  too,  he  connects  the  truth  of  God  with  the  truth  of  his 
doctrine.  "  The  truth  of  my  preaching  is  as  sure  and  stable 
as  God  is  faithful  and  true.''  Nor  is  this  to  be  wondered  at, 
for  the  word  of  God,  which  Isaiah  says  endureth  for  ever, 
(Isaiah  xl.  8,)  is  no  other  than  what  prophets  and  apostles 
published  to  the  world,  as  Peter  explains  it.  (1  Peter  i.  25.) 
Hence,  too,  his  confidence^  in  denouncing  a  curse  upon 
angels,  if  they  dared  to  bring  another  gospel,  one  that  was 
at  variance  with  his.  (Gal.  i.  8.)  Who  would  dare  to  make 
the  angels  of  heaven  subject  to  his  doctrine,  if  he  had  not 
God  as  his  authority  and  defence  ?  With  such  an  assurance 
of  a  good  conscience  does  it  become  ministers^  to  be  endowed, 
who  mount  the  pulpit  to  speak  the  word  in  Christ's  name — 
so  as  to  feel  assured  that  their  doctrine  can  no  more  be  over- 
thrown than  God  himself 

19.  For  the  Son  of  God.  Here  we  have  the  proof — be- 
cause his  preaching^  contained  nothing  but  Christ  alone, 
who  is  the  eternal  and  immutable  truth  of  God.  The  clause 
preached  by  us  is  emphatic.  For,  as  it  may  be,  and  often 
does  happen,  that  Christ  is  disfigured  by  the  inventions*  of 
men,  and  is  adulterated,  as  it  were,  by  their  disguises,  he 
declares  that  it  had  not  been  so  as  to  himself  or  his  associates, 
but  that  he  had  sincerely  and  with  an  integrity  that  was 
befitting,  held  forth  Christ  pure  and  undisguised.  Why  it 
is  that  he  makes  no  mention  of  Apollos,  while  he  mentions 
by  name  Timotheus  and  Silvanus,  does  not  exactly  appear ; 


^  "  De  la  vient  aiissi  que  S.  Paul  est  bien  si  hardi;" — "Hence,  too,  it 
comes  that  St.  Paul  is  so  very  bold." 

2  «  ]-]t  annonciateurs  de  la  parolle  de  Dieu ;" — "  And  heralds  of  the 
word  of  God." 

3  "  II  dit  done  que  sa  parolle  n'a  point  este  oui  et  non,  c'est  a  dire  va- 
riable ;  pource  que  sa  predication,"  &c. ; — "  He  says,  then,  that  his  word 
had  not  been  yea  and  nay,  that  is  to  say,  variable ;  because  his  preach- 
ing," &c. 

*  "  Et  mensonges  ;" — "  And  fallacies." 


136  COMMENTARY  ON  THE  CHAP.  I.  20. 

unless  the  reason  be,  as  is  probable,  that  the  more  that  in- 
dividuals were  assailed  by  the  calumnies  of  the  wicked,^  he 
was  so  much  the  more  careful  to  defend  them. 

In  these  words,  however,  he  intimates  that  his  whole  doc- 
trine was  summed  up  in  a  simple  acquaintance  with  Christ 
alone,  as  in  reality  the  whole  of  the  gospel  is  included  in  it. 
Hence  those  go  beyond  due  limits,  who  teach  anything  else 
than  Christ  alone,  with  whatever  show  of  wisdom  they  may 
otherwise  be  puffed  up.  For  as  he  is  the  end  of  the  law, 
(Rom.  X.  4,)  so  he  is  the  head — the  sum — in  fine,  the  con- 
summation— of  all  spiritual  doctrine. 

In  the  second  place,  he  intimates  that  his  doctrine  respect- 
ing Christ  had  not  been  variable,  or  ambiguous,  so  as  to  pre- 
sent him  from  time  to  time  in  a  new  shape  after  the  manner 
of  Proteus  ;^  as  some  persons  make  it  their  sport  to  make 
changes  upon  him,^  just  as  if  they  were  tossing  a  ball  to 
and  fro  with  their  hand,  simply  for  the  purpose  of  display- 
ing their  dexterity.  Others,  with  a  view  to  procure  the 
favour  of  men,  present  him  under  various  forms,  while  there 
is  still  another  class,  that  inculcate  one  day  what  on  the 
next  they  retract  through  fear.  Such  was  not  Paul's  Christ, 
nor  can  that  of  any  true  apostle  ^  be  such.  Those,  accord- 
ingly, have  no  ground  to  boast  that  they  are  ministers  of 
Christ,  who  paint  him  in  various  colours  with  a  view  to  their 
own  advantage.  For  he  alone  is  the  true  Christ,  in  whom 
there  appears  that  uniform  and  unvarying  yea,  which  Paul 
declares  to  be  characteristic  of  him. 

20.  For  all  the  promises  of  God. — Here  again  he  shows 
how  firm  and  unvarying  the  preaching  of  Christ  ought  to  be, 

^  "  Des  calomniateurs  et  mesdisans ;" — "  By  calumniators  and  slan- 
derers." 

2  "  En  sorte  qu'il  Fait  transfigure,  maintenant  en  vne  sorte,  tantost  en 
vne  autre,  comme  les  Poetes  disent  que  Proteus  se  transformoit  en  diuerses 
sortes ;" — "  So  as  to  present  him  in  different  shapes,  now  in  one  form,  then 
in  another,  as  the  poets  say  that  Proteus  transferred  himself  into  different 
shapes."  The  following  poets  (among  others)  make  mention  of  the 
**' shape-changing "  Proteus: — Virgil,  (Georg.  iv.  387);  Ovid,  (Met.  viii. 
730);  Horace,  (Sat.  ii.  3,  71,  Ep.  I.  i.  90.)  See  Calvin  on  John,  vol. 
ii.  p.  256,  w.  I.— Ed. 

'  "  En  toutes  manieres ;" — "  In  every  way. " 

*  «  Celui  de  tons  vrais  et  fideles  ministres  ;" — "  That  of  all  true  and  faith- 
ful ministers." 


CHAP.  I.  20.       SECOND  EPISTLE  TO  THE  CORINTHIANS.  137 

inasmuch  as  he  is  the  groundwork^  of  all  the  promises  of 
God.  For  it  were  worse  than  absurd  to  entertain  the  idea 
that  he,  in  whom  all  the  promises  of  God  are  established,  is 
like  one  that  wavers.^  Now  though  the  statement  is  general, 
as  we  shall  see  ere  long,  it  is,  notwithstanding,  accommodated 
to  the  circumstances  of  the  case  in  hand,  with  the  view  of 
confirming  the  certainty  of  Paul's  doctrine.  For  it  is  not 
simply  of  the  gospel  in  general  that  he  treats,  but  he 
honours  more  especially  his  own  gospel  with  this  distinction. 
"  If  the  promises  of  God  are  sure  and  well-founded,  my 
preaching  also  must  of  necessity  be  sure,  inasmuch  as  it  con- 
tains nothing  but  Christ,  in  whom  they  are  all  established.'' 
As,  however,  in  these  words  he  means  simply  that  he  preached 
a  gospel  that  was  genuine,  and  not  adulterated  by  any 
foreign  additions,^  let  us  keep  in  view  this  general  doctrine, 
that  all  the  promises  of  God  rest  upon  Christ  alone  as  their 
support — a  sentiment  that  is  worthy  of  being  kept  in  remem- 
brance, and  is  one  of  the  main  articles  of  our  faith.  It 
depends,  however,  on  another  principle — that  it  is  oiAj  in 
Christ  that  God  the  Father  is  propitious  to  us.  Now  the 
promises  are  testimonies  of  his  fatherly  kindness  towards 
us.  Hence  it  follows,  that  it  is  in  him  alone  that  they  are 
fulfilled. 

The  promises,  I  say,  are  testimonies  of  Divine  grace  :  for 
although  God  shows  kindness  even  to  the  unworthy,  (Luke 
vi.  *So,)  yet  when  promises  are  given  in  addition  to  his  acts  of 
kindness,  there  is  a  special  reason — that  in  them  he  declares 
himself  to  be  a  Father.  Secondly,  we  are  not  qualified  for 
enjoying  the  promises  of  God,  unless  we  have  received  the 
remission  of  our  sins,  which  we  obtain  through  Christ. 
Thirdly,  the  promise,  by  which  God  adopts  us  to  himself  as 
his  sons,   holds  the  first  place  among  them  all.     Now  the 


1  "Le  fondement  et  la  fcrmete  ;" — "The  foundation  and  security." 
^  "  Que  celuy  en  qui  toutes  les  promesses  de  Dieu  sont  establies  et  rati- 
fiees,  fust  comme  vn  homme  chancelant  et  inconstant ;" — "  That   he,  in 
whom  all  the  promises  of  God  are  established  and  ratified,  should  be  like  a 
man  that  is  wavering  and  unsteady." 

8  "  II  a  presche  le  vray  et  pur  Evangile,  et  sans  y  auoir  rien  adioiiste 
qu'il  ait  corrompu  ou  falsifie  ;" — "  He  preached  the  true  and  pure  gospel, 
and  without  having  added  to  it  anything  that  had  corrupted  or  adulterated 
it." 


138  COMMENTARY  ON  THE  CHAP.  I.  20. 

cause  and  root  of  adoption  is  Clirist  ;  because  God  is  not  a 
Father  to  any  that  are  not  members  and  brethren  of  his 
only-begotten  Son.  Everything,  however,  flows  out  from 
this  source — that,  while  we  are  without  Christ,  we  are  hated 
by  God  rather  than  favourably  regarded,  while  at  the  same 
time  God  promises  us  everything  that  he  does  promise,  be- 
cause he  loves  us.  Hence  it  is  not  to  be  wondered  if  Paul 
here  teaches,  that  all  the  promises  of  God  are  ratified  and 
confirmed  in  Christ. 

It  is  asked,  however,  whether  they  were  feeble  or  power- 
less, previously  to  Christ's  advent ;  for  Paul  seems  to  speak 
here  of  Christ  as  manifested  in  the  flesh.  (1  Tim.  iii.  16.) 
I  answer,  that  all  the  promises  that  were  given  to  believers 
from  the  beginning  of  the  world  were  founded  upon  Christ. 
Hence  Moses  and  the  Prophets,  in  eveiy  instance  in  which 
they  treat  of  reconciliation  with  God,  of  the  hope  of  salva- 
tion, or  of  any  other  favour,  make  mention  of  him,  and  dis- 
course at  the  same  time  respecting  his  coming  and  his  king- 
dom. I  say  again,  that  the  promises  under  the  Old  Testament 
were  fulfilled  to  the  pious,  in  so  far  as  was  advantageous  for 
their  welfare  ;  and  jet  it  is  not  less  true,  that  they  were 
in  a  manner  suspended  until  the  advent  of  Christ,  through 
whom  they  obtained  their  true  accomplishment.  And  in  truth, 
believers  themselves  rested  upon  the  promises  in  such  a  way, 
as  at  the  same  time  to  refer  the  true  accomplishment  of  them 
to  the  appearing  of  the  Mediator,  and  suspended  their  hope 
until  that  time.  In  fine,  if  any  one  considers  what  is  the 
fruit  of  Christ's  death  and  resurrection,  he  will  easily  gather 
from  this,  in  Avhat  respect  the  promises  of  God  have  been 
sealed  and  ratified  in  him,  which  would  othenvise  have  had 
no  sure  accomi3lishment. 

Wherefoi^e,  also,  through  him  let  there  he  Amen.  Here 
also  the  Greek  manuscripts  do  not  agree,  for  some  of  them 
have  it  in  one  continued  statement — As  many  promises  oj 
God  as  there  are,  are  in  him  Yea,  and  in  him  Amen  to  the 
glory  of  God  through  us}     The  different  reading,  however, 

^  "  The  nicst  ancient  MSS.  and  versions  read  the  verse  thus : — oirai 

yccp  iTayytXiix.i    Qiov,    iv   aura!   to   »«/•     B<o   teat  5/    xvtou,    tov  'Afiiiv,  tS  Qim   irpos 


CHAP.  I.  20.       SECOND  EPISTLE  TO  THE  CORINTHIANS.  139 

whicli  I  have  folloAved,  is  easier,  and  contains  a  fuller  mean- 
ing. For  as  he  had  said,  that,  in  Christ,  God  has  confirmed 
the  truth  of  all  his  promises,  so  now  he  teaches  us,  that  it  is 
our  duty  to  acquiesce  in  this  ratification.  This  v/e  do,  when, 
resting  upon  Christ  by  a  sure  faith,  we  subscribe  and  set  our 
seal  that  God  is  true,  as  we  read  in  John  iii.  33,  and  that 
with  a  view  to  his  glory,  as  this  is  the  end  to  which  every- 
thing should  be  referred.     (Eph.  i.  13,  and  Rom.  iii.  4.) 

The  other  reading,  I  confess,  is  the  more  common  one, 
but  as  it  is  somewhat  meagre,  I  have  not  hesitated  to  prefer 
the  one  that  contains  the  fuller  meaning,  and,  besides,  is 
much  better  suited  to  the  context.  For  Paul  reminds  the 
Corinthians  of  their  duty — to  utter  their  Amen  in  return, 
after  having  been  instructed  in  the  simple  truth  of  God.  If, 
however,  any  one  is  reluctant  to  depart  from  the  other  read- 
ing, there  must,  in  any  case,  be  an  exhortation  deduced  from 
it  ^  to  a  mutual  asTeement  in  doctrine  and  faith. 


21.  Now  he  which  stablisheth  us  21.  Qui  autem  confirmat  nos  vo- 
with  you  in  Christ,  and  hath  anointed  biscum  in  Christo,  et  qui  unxit  nos, 
us,  is  God  ;  Deus  est : 

22.  Who  hath  also  sealed  us,  and  22.  Qui  et  obsignavit  nos,  et  dedit 
given  the  earnest  of  the  Spirit  in  our  arrhabonem  Spiritus  in  cordibus 
hearts.  nostris. 


God,  indeed,  is  always  true  and  steadfast  in  his  promises, 
and  has  always  hi^Amen,  as  often  as  he  speaks.  But  as  for 
us,  such  is  our  vanity,  that  we  do  not  utter  our  Amen  in 
return,  except  when  he  gives  a  sure  testimony  in  our  hearts 
by  his  word.  This  he  does  by  his  Spirit.  That  is  what 
Paul  means  here.  He  had  previously  taught,  that  this  is 
a  befitting  harmony — when,  on  the  one  hand,  the  calling  of 
God  is  without  repentance,  (Rom.  xi.  29,)  and  we,  in  our  turn, 
with  an  unwavering  faith,  accept  of  the  blessing  of  adoption 
that  is  held  out  to  us.  That  God  remains  steadfast  to  his 
promise  is  not  surprising ;  but  to  keep  pace  with  God  in 


Sfl^av  V  hpi^uv ;" — «  For  all  the  promises  of  God  are  in  him  yea ;  because  they 
are,  through  liim,  who  is  the  Amen,  to  the  glory  of  God  by  us." — Penn. 

^  "  Qu'il  scache  tousiours  qu'il  en  faut  tirer  vne  exhortation ;" — «  Let 
him  always  know  this — that  we  must  deduce  from  it  an  exhortation." 


140  COMMENTARY  ON  THE  CHAP.  I.  21. 

the  steadfastness  of  our  faith  in  return — that  truly  is  not 
in  man's  power.^  He  teaches  us,  also,  that  God  cures  our 
weakness  or  defect,  (as  they  term  it,)  when,  by  correcting 
our  belief,  he  confirms  us  by  his  Spirit.  Thus  it  comes,  that 
we  glorify  him  by  a  firm  steadfastness  of  faith.  He  asso- 
ciates himself,  however,  with  the  Corinthians,  expressly  for 
the  purpose  of  conciliating  their  affections  the  better,  with  a 
view  to  the  cultivation  of  unity.^ 

21.  Who  hath  anointed  us.  He  employs  different  terms  to 
express  one  and  the  same  thing.  For  along  with  confirma- 
tion, he  employs  the  terms  anointing  and  sealing,  or,  by  this 
twofold  metaphor,^  he  explains  more  distinctly  what  he  had 
previously  stated  without  a  figure.  For  Grod,  by  pouring 
down  upon  us  the  heavenly  grace  of  the  Spirit,  does,  in  this 
manner,  seal  upon  our  hearts  the  certainty  of  his  own  word. 
He  then  introduces  a  fourth  idea — that  the  Spirit  has  been 
given  to  us  as  an  earnest — a  similitude  which  he  frequently 
makes  use  of,  and  is  also  exceedingly  appropriate.^  For  as 
the  Spirit,  in  bearing  witness  of  our  adoption,  is  our  security, 
and,  by  confirming  the  faith  of  the  promises,  is  the  seal 
(aippayh),  so  it  is  on  good  grounds  that  he  is  called  an 
earnest,^  because  it  is  owing  to  him,  that  the  covenant  of 
God  is  ratified  on  both  sides,  which  would,  but  for  this,  have 
hung  in  suspense.^ 


^  **  D'apporter  de  nostre  coste  vne  correspondance  mutuelle  a  la  voca- 
tion de  Dieu  en  perseuerant  constamment  en  la  foy ;" — "  To  maintain  on 
our  part  a  mutual  correspondence  to  the  call  of  God  by  persevering  stead- 
fastly in  the  faith." 

2  "  Expressement  afin  de  les  gaigner  et  attirer  a  vraye  vnite ;" — "  Ex- 
pressly for  the  purpose  of  gaining  them  over  and  drawing  to  a  true  unity." 

^  "  Par  les  deux  mots  qui  sont  dits  par  metaphore  et  similitude ;" — 
"  By  these  two  words  which  are  employed  by  way  of  metaphor  and  simili- 
tude. " 

*  «  Appa^uv  and  the  Latin  arrhabo  are  derived  from  the  Hebrew  |13iy, 
(gnarabon) — a  pledge  or  earnest;  i.e.,  a  part  of  any  price  agreed  on,  and 
paid  down  to  ratify  the  engagement;  German,  Hand-gift.'" — Bloom  field. 
"  The  word  appears  to  have  passed,  probably  as  a  commercial  term,  out  of 
the  Hebrew  or  Phenician  into  the  western  languages.'' — Geseniits. — Ed. 

^  "  If  God  having  once  given  this  earnest,  should  not  also  give  the  rest 
of  the  inheritance,  he  should  undergoe  the  losse  of  his  earnest,  as  Chrysos- 
tome  most  elegantly  and  soundly  argueth." — Leigh's  Annotations. — Ed. 

*  "  A  seal  was  used  for  diflferent  purposes :  to  mark  a  person's  property, 
to  secure  his  treasures,  or  to  authenticate  a  deed.     In  the  fii^st  sense,  the 


CHAP.  I.  23.      SECOND  EPISTLE  TO  THE  CORINTHIANS.  141 

Here  we  must  notice,  in  the yi?'5^  place,  the  relation^  which 
Paul  requires  between  the  gospel  of  God  and  our  faith ;  for 
as  every  thing  that  God  says  is  more  than  merely  certain, 
so  he  wishes  that  this  should  be  established  in  our  minds 
by  a  firm  and  sure  assent.  Secondly,  we  must  observe  that, 
as  an  assurance  of  this  nature  is  a  thing  that  is  above  the 
capacity  of  the  human  mind,  it  is  the  part  of  the  Holy  Spirit 
to  confirm  wdthin  us  what  God  promises  in  his  word.  Hence 
it  is  that  he  has  those  titles  of  distinction — the  Anointing^ 
the  Earnest,  the  Comforter,  and  the  Seal.  In  the  third 
place  we  must  observe,  that  all  that  have  not  the  Holy  Spirit 
as  a  witness,  so  as  to  return  their  Amen  to  God,  when  call- 
ing them  to  an  assured  hope  of  salvation,  do  on  false  grounds 
assume  the  name  of  Christians. 

23.  Moreover,  I  call  God  for  a  23.  Ego  aiitem  testem  invoco 
record  upon  my  soul,  that  to  spare  Deum  in  animam  meam,  quod  par- 
you  I  came  not  as  yet  unto  Corinth,     cens  vobis  nondum  venerim  Corin- 

thum. 

24.  Not  for  that  we  have  do-  24.  Non  quod  dominemur  fidei 
minion  over  your  faith,  but  are  vestrae,  sed  adiutores  sumus^  gaudii 
helpers  of  your  joy :  for  by  faith  ye     vestri:  fide  enim  statis. 

stand, 

CHAPTER  II.  CAPUT  II. 

1.  But  I  determined  this  with  my-  1.  Decreveram  autem  hoc  in  me 
self,  that  I  would  not  come  again  to  ipso,  non  amplius  venire  in  tristitia 
you  in  heaviness.  ad  vos.^ 

2.  For  if  I  make  you  sorry,  who  2.  Si  enim  ego  contristo  vos :  et 
is  he  then  that  maketh  me  glad,  but  qms  est  qui  me  exhilaret,  nisi  is  qui 
the  same  which  is  made  sorry  by  me?  erit  tristitia  afiectus  ex  me  ? 

23.  /  call  God  for  a  witness.     He  now  begins  to  assign 

Spirit  distinguishes  believers  as  the  peculiar  people  of  God ;  in  the  second, 
he  guards  them  as  his  precious  jewels ;  in  the  third,  he  confirms  or  ratifies 
their  title  to  salvation.  .  .  .  An  earnest  is  a  part  given  as  a  security  for 
the  future  possession  of  the  whole.  The  Holy  Ghost  is  the  earnest  of  the 
heavenly  inheritance,  because  he  begins  that  holiness  in  the  soul  which 
will  be  perfected  in  heaven,  and  imparts  those  joys  which  are  foretastes  of 
its  blessedness." — Dick's  Theology,  vol.  iii.  pp.  524,  525. — Ed. 

^  "  La  correspondance  mutuelle;" — "  The  mutual  correspondence." 
*  "  Nous  sommes  adiuteurs  de  vostre  ioye ;  ou,  nous  aidons  a ;" — "  We 
are  helpers  of  your  joy,  or,  we  aid.'' 

3  "  De  ne  venir  a  vous  derechef  auec  tristesse,  ou,  pour  voiis  apporter 
fascherie ;" — "  Not  to  come  again  to  you  in  sorrow,  or,  to  cause  you  dis- 


142  COMMENTARY  ON  THE  CHAP.  I.  23. 

a  reason  for  his  change  of  purpose  ;  for  liitherto  he  has 
merely  repelled  calumny.  When,  however,  he  says  that  he 
spared  them,  he  indirectly  throws  back  the  blame  upon 
them,  and  thus  shows  them  that  it  would  be  unfair  if  he 
were  put  to  grief  through  their  fault,  but  that  it  would  be 
much  more  unfair  if  they  should  permit  this ;  but  most  of 
all  unfair  if  they  should  give  their  assent  to  so  base  a  ca- 
lumny, as  in  that  case  they  would  be  substituting  in  their 
place  an  innocent  person,  as  if  he  had  been  guilty  of  their  sin. 
Now  he  spared  them  in  tliis  respect,  that  if  he  had  come 
he  would  have  been  constrained  to  reprove  them  more  se- 
verely, while  he  wished  rather  that  they  should  of  their  own 
accord  repent  previously  to  his  arrival,  that  there  might  be 
no  occasion  for  a  harsher  remedy,^  which  is  a  signal  evidence 
of  more  than  paternal  lenity.  For  how  much  forbearance 
there  was  in  shunning  this  necessity,  when  he  had  just 
ground  of  provocation ! 

He  makes  use,  also,  of  an  oath,  that  he  may  not  seem  to 
have  contrived  something  to  serve  a  particular  purpose.  For 
the  matter  in  itself  was  of  no  small  importance,  and  it  was 
of  great  consequence  that  he  should  be  entirely  free  from  all 
suspicion  of  falsehood  and  pretence.  Now  there  are  two 
things  that  make  an  oath  lawful  and  pious — the  occasion 
and  the  disposition.  The  occasion  I  refer  to  is,  where  an 
oath  is  not  employed  rashly,  that  is,  in  mere  trifles,  or  even 
in  matters  of  small  importance,  but  only  where  there  is  a 
call  for  it.  The  disposition  I  refer  to  is,  where  there  is  not 
so  much  regard  had  to  private  advantage,  as  concern  felt  for 
the  glory  of  God,  and  the  advantage  of  the  brethren.  For 
this  end  must  always  be  kept  in  view,  that  our  oaths  may 
promote  the  honour  of  God,  and  promote  also  the  advantage 
of  our  neighbours  in  a  matter  that  is  befitting.^ 

The  form  of  the  oath  must  also  be  observed — first,  that  he 
calls  God  to  witness ;  and,  secondly,  that  he  says  upon  my 
soul.     For  in  matters  that  are  doubtful  and  obscure,  where 

^  "  Remede  phis  aspre  et  rigoureux ;" — "  A  harsher  and  more  rigorous 
remedy." 

2  «  Moyennant  que  ce  soit  en  chose  iuste  et  raisonable ;" — "  Provided 
it  is  in  a  matter  that  is  just  and  reasonable." 


CHAP.  1.  24.     SECOND  EPISTLE  TO  THE  CORINTHIANS.  148 

man's  knowledge  fails,  we  have  recourse  to  God,  that  he, 
who  alone  is  truth,  may  bear  testimony  to  the  truth.  But 
the  man  that  appeals  to  God  as  his  witness,  calls  upon  him 
at  the  same  time  to  be  an  avenger  of  perjury,  in  the  event 
of  his  declaring  what  is  false.  This  is  what  is  meant  by  the 
phrase  upon  my  soul.  "  I  do  not  object  to  his  inflicting 
punishment  upon  me,  if  I  am  guilty  of  falsehood.''  Although, 
however,  this  is  not  always  expressed  in  so  many  words,  it 
is,  notwithstanding,  to  be  understood.  For  if  we  are  un- 
faithful, God  remaineth  faithful  and  will  not  deny  himself 
(2  Tim.  ii.  13.)  He  will  not  suffer,  therefore,  the  profana- 
tion of  his  name  to  go  unpunished. 

24.  Not  that  we  exercise  dominion.  He  anticipates  an  ob- 
jection that  might  be  brought  forward.  "What!  Do  you 
then  act  so  tyrannically^  as  to  be  formidable  in  your  very 
look  ?  Such  were  not  the  gravity  of  a  Christian  pastor,  but 
the  cruelty  of  a  savage  tyrant."  He  answers  this  objection 
first  indirectly,  by  declaring  that  matters  are  not  so ;  and 
afterwards  directly,  by  showing  that  the  very  circumstance, 
that  he  had  been  constrained  to  treat  them  more  harshly, 
was  owing  to  his  fatherly  affection.  When  he  says  that  he 
does  not  exercise  dominion  over  their  faith,  he  intimates, 
that  such  a  power  is  unjust  and  intolerable — nay  more,  is 
tyranny  in  the  Church.  For  faith  ought  to  be  altogether 
exempt,  and  to  the  utmost  extent  free,  from  the  yoke  of 
men.  We  must,  however,  observe,  who  it  is  that  speaks,  for 
if  ever  there  was  a  single  individual  of  mortals,  that  had 
authority  to  claim  for  himself  such  a  dominion,  Paul  as- 
suredly was  worthy  of  such  a  privilege.  Yet  he  acknow- 
ledges,^ that  it  does  not  belong  to  him.  Hence  we  infer, 
that  faith  owns  no  subjection  except  to  the  word  of  God, 
and  that  it  is  not  at  all  in  subjection  to  human  control.^ 

^  «  Es-tu  si  insupportable,  et  si  orgueOleux  ?" — "  Are  you  so  insufferable 
and  so  proud  ?" 

2  «  11  confesse  francliement ;"— "  He  frankly  confesses." 
^  The  views  here  expressed  by  Calvin  are  severely  animadverted  upon 
in  the  following  terms  by  the  Pvomanists,  in  the  Annotations  appended  to 
the  Rheims  version  of  the  New  Testament:  «  Calvin  and  his  seditious 
sectaries  with  other  like  which  despise  dominion,  as  St.  Jude  describeth 
such,  would  by  this  place  deliver  themselves  from  all  yoke  of  spiritual 
Magistrates  and  Rulers :  namely,  that  they  be  subject  to  no  man  touching 


144  COMMENTARY  ON  THE  CHAP.  I.  24. 

Erasmus  has  observed  in  his  Annotations,  that  by  supplying 
the  Greek  particle  eveKa,  it  may  be  understood  in  this  way — 
Not  that  we  exercise  doviinion  over  you — with  respect  to  your 
faith — a  rendering  which  amounts  almost  to  the  same  thing. 
For  he  intimates,  that  there  is  no  spiritual  dominion,  except 
that  of  God  only.  This  always  remains  a  settled  point — 
pastors  have  no  peculiar  dominion  over  men's  consciences,^ 
inasmuch  as  they  are  ministers,  not  lords.     (1  Pet.  v.  S.) 

What  then  does  he  leave  to  himself  and  others  ?  He  calls 
them  helpers  of  their  joy — by  which  term  I  understand  hap- 
piness. At  the  same  time  he  employs  the  term  joy  as  op- 
posed to  the  terror  which  tyrants  awaken  through  means  of 
their  cruelty,  and  also  false  prophets,^  resembling  tyrants, 
that  rule  with  rigour  and  authority,  as  we  read  in  Ezekiel 
xxxiv.  4.  He  argues  from  contraries,  that  he  did  by  no 
means  usurp  dominion  over  the  Corinthians,  inasmuch  as  he 
endeavoured  rather  to  maintain  them  in  the  possession  of  a 
peace  that  was  free,  and  full  of  joy. 

their  faith,  or  for  the  examination  and  trial  of  their  doctrine,  but  to  God 
and  his  word  only.  And  no  marvel  that  the  malefactors  and  rebels  of  the 
Church  would  come  to  no  tribunal  but  God's,  that  so  they  may  remain  un- 
punished at  least  during  this  life.  Fdr  though  the  Scriptures  plainely  con- 
demne  their  heresies,  yet  they  could  Avrithe  themselves  out  by  false  glosses, 
constructions,  corruptions,  and  denials  of  the  bookes  to  be  canonical,  if 
there  were  no  lawes  or  judicial  sentences  of  men  to  rule  and  repressethem," 
To  these  statements  Dr.  Fulke  in  his  elaborate  work  in  refutation  of  the 
errors  of  Popery,  (Lond.  1601,)  p.  559,  appropriately  replies  as  follows: 
"  This  is  nothing  els  but  a  lewd  and  senselesse  slander  of  Calvin  and  vs, 
that  we  despise  lordship,  because  we  will  not  be  subiect  to  the  tyranny  of 
Antichrist,  that  Avould  be  Lord  of  our  faith,  and  arrogateth  vnto  himselfe 
auctoritie  to  make  new  articles  of  fayth,  which  have  no  ground  or  warrant 
in  the  word  of  God.  But  Calvin  did  willingly  acknowledge  all  auctoritie 
of  the  ministers  of  the  Church,  which  the  Scripture  doth  allow  unto  them, 
and  both  practised,  and  submitted  himselfe  to  the  discipline  of  the  Chm-ch, 
and  the  lawful  gouernours  thereof,  although  he  would  not  yield  imto  the 
tyrannicall  yoke  of  the  Pope,  who  is  neither  soueraigne  of  the  Church,  nor 
any  true  member  of  the  same.  Yea,  Calvin  and  we  submit  ourselves, 
not  only  to  the  auctoritie  of  the  Church,  but  also  of  the  Ciuile  Magistrates 
to  be  punished,  if  we  shall  be  found  to  teach  or  doe  any  thing  contrary  to 
the  doctrine  of  faith,  receyued  and  approved  by  the  Church,  whereas  the 
Popish  clergy,  in  causes  of  religion,  will  not  be  subject  to  the  temporal 
gouernors,  judgement,  and  correction." — Ed. 

^  "  Que  les  Pasteurs  et  Evesques  n'ont  point  de  iurisdiction  propre  sur 
les  consciences ;" — "  That  Pastors  and  Bishops  have  no  pecuUar  jurisdic- 
tion over  consciences." 

^  "  Et  les  faux-apostres  aussi ;" — "  And  false  Apostles  also." 


CHAP.  II.  Z.        SECOND  EPISTLE  TO  THE  CORINTHIANS.  145 

For  by  faith  ye  stand.  As  to  the  reason  why  he  adds 
this,  others  either  pass  it  over  altogether  in  silence,  or  they 
do  not  explain  it  with  sufficient  distinctness.  For  my  part, 
I  am  of  opinion  that  he  here  again  argues  from  contraries. 
For  if  the  nature  and  effect  of  faith  be  such  that  we  lean,  in 
order  that  we  may  stand,^  it  is  absurd  to  speak  of  faith  as 
being  subject  to  men.  Thus  he  removes  that  unjust  domi- 
nion, with  which,  he  had  a  little  before  declared,  he  was  not 
chargeable. 


CHAPTER  II. 

1.  But  I  had  determined.  Whoever  it  was  that  divided 
the  chapters,  made  here  a  foolish  division.  For  now  at 
length  the  Apostle  explains,  in  what  manner  he  had  spared 
them.  "  I  had  determined,''  says  he,  "  not  to  come  to  you 
any  more  in  sorrow,''  or  in  other  words,  to  occasion  you  sor- 
row by  my  coming.  For  he  had  come  once  by  an  Epistle, 
by  means  of  which  he  had  severely  pained  them.  Hence,  so 
long  as  they  had  not  repented,  he  was  unwilling  to  come  to 
them,  lest  he  should  be  constrained  to  grieve  them  again, 
when  present  with  them,  for  he  chose  rather  to  give  them 
longer  time  for  repentance.^  The  word  eKpiva  (I  determined) 
must  be  rendered  in  the  pluperfect  tense,^  for,  when  assign- 
ing a  reason  for  the  delay  that  had  occurred,  he  explains 
what  had  been  his  intention  previously. 

2.  For  if  I  make  you  sorry.  Here  we  have  the  23roof  of 
the  foregoing  statement.  No  one  willingly  occasions  sorrow 
to  himself  Now  Paul  says,  that  he  has  such  a  fellow-feeling 
with  the  Corinthians,"^  that  he  cannot  feel  joyful,  unless  he 
sees  them  hapj)y.     Nay  more,  he  declares  that  they  were 

1  "  Afin  que  nous  demeurions  fermes ;"— "  In  order  that  we  may  remain 
secure." 

2  "  De  se  repentir  et  amender;" — "  For  repentance  and  amendment." 

3  "  Et  de  faict  il  faut  necessairement  traduire,  I'auoye  delibere :  non  pas, 
Vai/  delibere ;" — "  And  indeed  Me  must  necessarily  render  it — /  had  deter- 
mined: not  I  have  determined." 

*  "  C'est  a  dire  vne  telle  conuenance  et  conionction  de  nature  et  d'affec- 
tions,  entre  luy  et  les  Corinthiens ;" — "  That  is  to  say,  such  an  agreement 
and  connection  of  nature  and  affections  between  him  and  the  Corinthians. " 
VOL.  II.  K 


146  COMMENTARY  ON  THE  CHAP.  11.  3. 

the  source  and  tlie  authors  of  his  joj — which  they  could  not 
be,  if  they  were  themselves  sorrowful.  If  this  disposition 
prevail  in  pastors,  it  will  be  the  best  restraint,  to  keep  them 
back  from  alarming  Avitli  terrors  those  minds,  which  they 
ought  rather  to  have  encouraged  by  means  of  a  cheerful 
aifability.  For  from  this  arises  an  excessively  morose  harsh- 
ness^— so  that  we  do  not  rejoice  in  the  welfare  of  the  Church, 
as  were  becoming. 

3.  And  I  wrote  this  same  unto  you,  3.  Et  scripseram  vobis  hoc,  ne  ve- 
lest,  Avhen  I  came,  I  should  have  sor-  niens  tristitiam  super  tristitiam  ha- 
row  from  them  of  whom  I  ought  to  berem,  a  quibus  oportebat  me  gau- 
rejoice ;  having  confidence  in  you  all,  dere :  tiduciam  habens  de  vobis  om- 
that  my  joy  is  the  joy  of  you  all.  nibus,  quod  meum  gaudium  vestrum 

omnium  sit. 

4.  For  out  of  much  affliction  and  4.  Ex  multa  enim  afflictione  et 
anguish  of  heart  I  wrote  unto  you  angustia  cordis  scripsi  vobis  per 
with  many  tears ;  not  that  ye  should  multas  lacrimas :  non  ut  contrista- 
b2  grieved,  but  that  ye  might  know  remini,  sed  ut  caritatem  cognos- 
the  love  Avhich  I  have  more  abun-  cereiis,  quam  habeo  abundantius 
dantly  unto  you.  erga  vos. 

5.  But  if  any  have  caused  grief,  5.  Si  quis  autem  contristavit.  non 
he  hath  not  grieved  me,  but  in  part ;  me  contristavit,  sed  ex  parte :  ut  ne 
that  I  may  not  overcharge  you  all.  vos  omnes  gravem. 

3.  /  had  written  to  you.  As  he  had  said  a  little  before, 
that  he  delayed  coming  to  them,  in  order  that  he  might 
not  come  a  second  time  in  sorrow  and  with  severity,  (ver.  1,) 
so  now  also  he  lets  them  know,  that  he  came  the  first  time 
in  sadness  by  an  Epistle,  that  they  might  not  have  occasion 
to  feel  this  severity  when  he  was  present  with  them.  Hence 
they  have  no  ground  to  complain  of  that  former  sadness,  in 
which  he  was  desirous  to  consult  their  welfare.  He  goes  even 
a  step  farther,  by  stating  that,  when  writing,  he  did  not  wish 
to  occasion  them  grief,  or  to  give  any  expression  of  dis- 
pleasure, but,  on  the  contrary,  to  give  proof  of  his  attach- 
ment and  affection  towards  them.  In  this  way,  if  there  was 
any  degree  of  keenness  in  the  Epistle,  he  does  not  merely 
soften  it,  but  even  shows  amiableness  and  suavity.  When, 
however,  he  confesses  afterwards,  what  he  here  denies,  he 
appears  to  contradict  himself  I  answer,  that  there  is  no  incon- 
sistency, for  he  does  not  come  afterwards  to  confess,  that  it 

'  "  La  seuerite  trop  grande  et  chagrin ;" — "  An  excessive  severity  and 
chagrin." 


CHAP.  TI.  4.       SECOND  EPISTLE  TO  THE  CORINTHIANS.  147 

was  his  ultimate  object  to  grieve  the  Corinthians,  but  that 
this  was  the  means,  by  wliicli  he  endeavoured  to  conduct 
them  to  true  joy.  Previously,  however,  to  his  stating  this, 
he  speaks  here  simply  as  to  his  design.  He  passes  over  in 
silence,  or  delays  mentioning  for  a  little  the  means,  which 
were  not  so  agreeable. 

Having  confidence.  This  confidence  he  exercises  towards 
the  Corinthians,  that  they  may  thus  in  their  turn  be  per- 
suaded of  his  friendly  disposition.  For  he  that  hates,  is 
envious ;  but  where  joy  is  felt  in  common,  there  must  in 
that  case  be  perfect  love.^  If,  however,  the  Corinthians  arc 
not  in  accordance  with  Paul's  opinion  and  judgment  as  to 
them,  they  shamefully  disappoint  him. 

4.  For  out  of  much  affliction.  Here  he  brings  forward 
another  reason  with  the  view  of  softening  the  harshness 
which  he  had  employed.  For  those  who  smilingly  take  de- 
light in  seeing  others  weep,  inasmuch  as  they  discover 
thereby  their  cruelty,  cannot  and  ought  not  to  be  borne 
with.  Paul,  however,  declares  that  his  feeling  was  very 
different.  "  Intensity  of  grief,"  says  he,  "  has  extorted  from 
me  every  thing  that  I  have  written.''  Who  would  not  ex- 
cuse, and  take  in  good  part  what  springs  from  such  a  temper 
of  mind,  more  especially  as  it  was  not  on  his  own  account  or 
through  his  own  fault,  that  he  suffered  grief,  and  farther,  he 
does  not  give  vent  to  his  grief,  with  tlie  view  of  lightning 
himself  by  burdening  them,  but  rather,  for  the  purpose  of 
shewing  his  affection  for  them  ?  On  these  accounts,  it  did 
not  become  the  Corinthians  to  be  offended  at  this  somewhat 
severe  reproof 

He  adds,  tears — which,  in  a  man  that  is  brave  and  mag- 
nanimous are  a  token  of  intense  grief  Hence  we  see,  from 
what  emotions  of  mind  pious  and  holy  admonitions  and  re- 
proofs must  of  necessity  proceed.  For  there  are  many  noisy 
reprovers,  who,  by  declaiming,  or  rather,  fulminating  against 
vices,  display  a  surprising  ardour  of  zeal,  while  in  the  mean 
time  they  are  at  ease  in  their  mind,^  so  that  it  might  seem 

1  *•'  II  f  aut  bien  dire  que  ramitie  y  est  entiere ;" — "  We  cannot  but  say 
that  there  is  entire  friendship." 

s  "  lis  ne  s'ea  soiicient  point,  et  n'en  sont  nullement  touchez ;" — "  They 
feel  no  concern  as  to  it,  and  are  in  no  degree  affected  by  it." 


148  COMMENTARY  ON  THE  CHAP.  II.  5. 

as  if  they  exercised  their  throat  and  sides^  by  way  of  sport. 
It  is,  however,  the  part  of  a  pious  pastor,  to  weep  within 
himself,  before  he  calls  upon  others  to  weep  -?  to  feel  tortured 
in  silent  musings,  before  he  shows  any  token  of  displeasure  ; 
and  to  keep  within  his  own  breast  more  grief,  than  he  causes 
to  others.  We  must,  also,  take  notice  of  PauVs  tears,  which, 
by  their  abundance,  shew  tenderness  of  heart,  but  it  is  of  a 
more  heroical  character  than  was  the  iron-hearted  hardness 
of  the  Stoics.^  For  the  more  tender  the  affections  of  love 
are,  they  are  so  much  the  more  praiseworthy. 

The  adverb  more  abundantly  may  be  explained  in  a  com- 
parative sense  ;  and,  in  that  case,  it  would  be  a  tacit  com- 
plaint— that  the  Corinthians  do  not  make  an  equal  return 
in  respect  of  affection,  inasmuch  as  they  love  but  coldly  one 
by  whom  they  are  ardently  loved.  I  take  it,  however,  in  a 
more  simple  way,  as  meaning  that  Paul  commends  his  aifec- 
tion  towards  them,  in  order  that  this  assurance  may  soften 
down  every  thing  of  harshness  that  might  be  in  his  words. 

5.  But  if  any  one.  Here  is  a  third  reason  with  the  view 
of  alleviating  the  offence — that  he  had  grief  in  common  with 
them,  and  that  the  occasion  of  it  came  from  another  quarter. 
"  We  have,''  says  he,  ''  been  alike  grieved,  and  another  is  to 
blame  for  it.''  At  the  sam€  time  he  speaks  of  that  person, 
too,  somewhat  mildly,  when  he  says,  if  any  one — not  affirm- 
ing the  thing,  but  rather  leaving  it  in  suspense.  This  pas- 
sage, however,  is  understood  by  some,  as  if  Paul  meant  to 
say :  "  He  that  has  given  me  occasion  of  grief,  has  given 
offence  to  you  also  ;  for  you  ought  to  have  felt  grieved  along 
with  me,  and  yet  I  have  been  left  almost  to  grieve  alone 
For  I  do  not  wish  to  say  so  absolutely — that  I  may  not  put 
the  blame  upon  you  all!'  In  this  way  the  second  clause  would 
contain  a  correction  of  the  first.  Chrysostom's  exposition, 
however,  is  much  more  suitable ;  for  he  reads  it  as  one  con- 

^  "  En  criant;" — "  In  crying." 

^  There  can  be  little  doubt  that  our  author  had  here  in  his  eye  the 
celebrated  sentiment  of  Horace,  in  his  "  Ars  Poetica,"  1.  102 — "  Si  vis  me 
flere,  dolendum  primum  ipsi  tibi;" — "  If  you  would  have  me  weep,  weep 
first  yourself." — Ed. 

*  "  Qui  vouloyent  apparoistre  comme  insensihles  ;"-^"  Who  wished  to 
seem  as  if  they  Avere  devoid  of  feeling." 


CHAP.  II.  6.        SECOND  EPISTLE  TO  THE  CORINTHIANS.  149 

tinued  sentence — "  He  hath  not  gy^ieved  me  alone,  hut  almost 
all  of  you.  And  as  to  mj  saying  in  part,  I  do  so  in  order 
that  I  may  not  hear  too  hard  upon  hiin."^  I  differ  from 
Chrysostom  merely  in  the  clause  in  part,  for  I  understand 
it  as  meaning  in  some  measure.  T  am  aware,  that  Ambrose 
understands  it  as  meaning — part  of  the  saints,  inasmuch 
as  the  Church  of  the  Corinthians  was  divided ;  but  that  is 
more  ingenious  than  solid. 

6.  Sufficient  to  such  a  man  is  this         6.   Sufficit  ei,  qui  talis  est,  correc- 
punishment,  which  was  injiicted  of    tio,  quae  illi  contigit  a  pluribus. 
many. 

7.  So  that  contrariwise  ye  OMpr^fra-  7.  Ut  potius  e  diverse  debeatis 
ther  to  forgive  him,  and  comfort  hhn,  condonare,  et  consolari :  ne  forte 
lest  perhaps  such  an  one  should  be  abundantiori  tristitia  absorbeatur, 
swallowed  up  with  overmuch  sorrow,  qui  eiusmodi  est. 

8 .  Wherefore  I  beseech  you,  that  ye  8 .  Quamobrem  obsecro  vos,  ut  con- 
would  confirm  your  love  toward  him.  firmetis  erga  euni  caritatem. 

9.  For  to  this  end  also  did  I  wTite,  9.  Nam  in  hoc  etiam  scripseram 
that  I  might  know  the  proof  of  you,  vobis,  ut  probationem  vestri  cognos- 
■whether  ye  be  obedient  in  all  things,     cerem :  an  ad  omnia  obedientes  sitis. 

10.  To  whom  ye  forgive  any  thing,  10.  Cui  autem  condonatis,  etiam 
I  forgive  also :  for  if  I  forgave  any  ego :  etenim  cui  condonavi,  si  quid 
thing,  to  Avhom  I  forgave  it,  for  your  condonavi,  propter  vos  condonavi  in 
sakes  forgave  I  it  in  the  person  of  conspectu  Christi. 

Christ ; 

11.  Lest  Satan  should  get  an  ad-  11.  Ut  ne  occupemur  a  Satana: 
vantage  of  us :  for  we  are  not  igno-  non  enim  cogitationes  eius  ignora- 
rant  of  his  devices.  mus. 

6.  Sufficient.  He  now  extends  kindness  even  to  the  man 
who  had  sinned  more  grievously  than  the  others,  and  on 
whose  account  his  anger  had  been  kindled  against  them  all, 
inasmuch  as  they  had  connived  at  his  crime.  In  his  show- 
ing indulgence  even  to  one  who  was  deserving  of  severer 
punishment,  the  Corinthians  have  a  striking  instance  to 
convince  them,  how  much  he  disliked  excessive  harshness. 
It  is  true,  that  he  does  not  act  this  part  merely  for  the  sake 
of  the  Corinthians,  but  because  he  was  naturally  of  a  for- 

1  "  The  words  may  be  rendered :  '  But  if  any  one  (meaning  the  inces- 
tuous person)  have  occasioned  sorrow,  he  hath  not  so  much  grieved  me,  as, 
in  some  measure  (that  I  may  not  bear  too  hard  upon  him)  all  of  you.'  .  .  . 
'E^ijSa^&J  must,  with  the  Syr.  version  and  Emmerling,  be  taken  intransi- 
tively, in  the  sense — '  ne  quid  gravius  dicam,'  (that  I  may  not  say  anything 
too  severe,)  i.e.,  '  ne  dicam  nos  solos,'  (that  I  may  not  say — us  alone.)  Of 
this  sense  of  iTi(ia^t7v  rm,  to  hear  hard  upon,  two  examples  are  adduced  by 
Wetstein  from  Appian." — Bloomjleld. — Ed. 


150  COMMENTARY  ON  THB  CHAP.  II.  6. 

giving  temper ;  but  still,  in  this  instance  of  mildness,  the 
Corinthians  could  not  but  perceive  his  remarkable  kindness 
of  disposition.  In  addition  to  this,  he  does  not  merely  show 
himself  to  be  indulgent,  but  exliorts  others  to  receive  him 
into  fiivour,  in  the  exercise  of  tlie  same  mildness. 

Let  us,  however,  consider  these  things  a  little  more  mi- 
nutely. He  refers  to  the  man  who  had  defiled  himself  by 
an  incestuous  marriage  with  his  mother-in-law.  As  the  ini- 
quity was  not  to  be  tolerated,  Paul  had  given  orders,  that 
the  man  should  be  excommunicated.  He  had,  also,  severely 
reproved  the  Corinthians,  because  they  had  so  long  given 
encouragement  to  that  enormity^  by  their  dissimulation  and 
patient  endurance.  It  appears  from  this  passage,  that  he 
had  been  brought  to  repentance,  afcer  having  been  admo- 
nished by  the  Church.  Hence  Paul  gives  orders,  that  he 
be  forgiven,  and  that  he  be  also  supported  by  consolation. 

This  passage  ought  to  be  carefully  observed,  as  it  shows 
us,  with  what  equity  and  clemency  the  discipline  of  the 
Church  ought  to  be  regulated,  in  order  that  there  may  not 
be  undue  severity.  There  is  need  of  strictness,  in  order  that 
the  wicked  may  not  be  rendered  more  daring  by  impunity, 
which  is  justly  pronounced  an  allurement  to  vice.  But  on 
the  other  hand,  as  there  is  a  danger  of  the  person,  who  is 
chastised,  becoming  dispirited,  moderation  must  be  used  as 
to  this — so  that  the  Church  sliall  be  prepared  to  extend 
forgiveness,  so  soon  as  she  is  fully  satisfied  as  to  his  peni- 
tence. In  this  department,  I  find  a  lack  of  wisdom  on  the 
part  of  the  ancient  bishops  ;  and  indeed  they  ought  not  to  be 
excused,  but  on  the  contrary,  we  ought  rather  to  mark  their 
error,  that  we  may  learn  to  avoid  it.  Paul  is  satisfied  with 
the  repentance  of  the  offender,  that  a  reconciliation  may 
take  place  with  the  Church.  The}^,  on  the  other  hand,  by 
making  no  account  of  his  repentance,  have  issued  out  canons 
as  to  repentance  during  three  ^^ears,  during  seven  years,  and 
in  some  cases  during  life.  By  these  they  exclude  poor  un- 
happy men  from  the  fellowship  of  the  Church.    And,  in  this 

*  "  De  ce  qu'ils  aiioyent  si  longuement  nourri  ce  mal-heureux  en  son 
peche ;" — "  Because  they  had  so  long  encouraged  that  unhappy  man  in  his 
sin." 


CHAP.  II.  9.  SECOND  EPISTLE  TO  THE  CORINTHIANS.  151 

way,  the  offender  is  cither  alienated  the  more  from  the 
Church,  or^  is  induced  to  practise  hypocrisy.  But  even  if 
tlie  enactment  were  more  phiusible  in  itself,  this  considera- 
tion would,  in  my  view,  be  enough  to  condemn  it — that  it  is 
at  variance  with  the  rule  of  the  Holy  Spirit,  which  the 
Apostle  here  prescribes. 

7.  Lest  such  an  one  should  he  swallowed  up  hy  overmuch 
sori^ow.  The  end  of  excommunication,  so  far  as  concerns 
the  power  of  the  offender,  is  this :  that,  overpowered  with  a 
sense  of  his  sin,  he  may  be  humbled  in  the  sight  of  Grod  and 
the  Church,  and  may  solicit  pardon  with  sincere  dislike  and 
confession  of  guilt.  The  man  who  has  been  brought  to  this, 
is  now  more  in  need  of  consolation,  than  of  severe  reproof. 
Hence,  if  you  continue  to  deal  with  him  harshly,  it  will  be — 
not  discipline,  hut  cruel  domineering.  Hence  Ave  must  care- 
fully guard  against  pressing  them  beyond  this  limit.^  For 
nothing  is  more  dangerous,  than  to  give  Satan  a  handle,  to 
tempt  an  offender  to  despair.  Now  we  furnish  Satan  with 
arms  in  every  instance,  in  which  we  leave  without  consola- 
tion those,  who  are  in  good  earnest  affected  with  a  view  of 
their  sin. 

9.  For  I  had  written  to  you  also  for  this  purpose.  He 
anticipates  an  objection,  that  they  might  bring  forward. 
"  What  then  did  you  mean,  when  you  were  so  very  indig- 
nant, because  we  had  not  inflicted  punishment  upon  him  ? 
From  being  so  stern  a  judge,  to  become  all  at  once  a  defen- 
der— is  not  this  indicative  of  a  man,  that  wavers  between 
conflicting  dispositions  V'^  This  idea  might  detract  greatly 
from  Paul's  authority  ;  but  he  answers,  that  he  has  obtained 
what  he  asked,  and  that  he  was  therefore  satisfied,  so  that 
he  must  now  give  way  to  compassion.  For,  their  careless- 
ness having  been  corrected,  there  was  nothing  to  hinder 
their  lifting  up  the  man  by  their  clemency,  when  now  pros- 
trate and  downcast."* 

^  "  Ou  pour  le  moins ;" — "  Or  at  least." 

^  "  Plus  qu'il  est  yci  demonstre ;" — "  Beyond  -what  is  here  pointed  out." 

3  "  D'vn  homme  inconstant,  et  qui  est  mene  de  contraires  affections ;" — 
"  Of  a  man  that  is  unsteady,  and  is  influenced  by  conflicting  dispositions." 

*  "  Ce  poure  homme  le  voyans  bien  confus  et  abbatu ;" — "  This  poor  man, 
on  seeing  him  much  abashed  and  overcome." 


152  COMMENTARY  ON  THE        CHAP.  II.  IL 

10.  To  whom  ye  forgive.  That  lie  might  the  more  readily 
appease  them,  he  added  his  vote  in  support  of  the  pardon 
extended  by  them.^  "Do  not  hesitate  to  forgive :  I  promise 
that  I  shall  confirm  whatever  you  may  have  done,  and  I  al- 
ready subscribe  your  sentence  of  forgiveness.''  Secondly,  he 
says  that  he  does  this /or  their  sake  ;  and  that  too,  sincerely 
and  cordially.  He  had  already  shown  how  desirous  he  was, 
that  the  man's  welfare  should  be  consulted :  he  now  declares, 
that  he  grants  this  willingly  to  the  Corinthians. 

Instead  of  the  expression  in  the  sight  of  Christ,  some  pre- 
fer person,^  because  Paul  in  that  reconciliation  was  in  the 
room  of  Christ,^  and  did  in  a  manner  represent  his  person.'* 
I  am,  however,  more  inclined  to  understand  him  as  declaring, 
that  he  forgives  sincerely  and  without  any  pretence.  For 
he  is  accustomed  to  employ  this  phrase  to  express  pure  and 
undisguised  rectitude.  If,  however,  any  one  prefers  the 
former  interpretation,  it  is  to  be  observed  that  the  person  of 
Christ  is  interposed,  because  there  is  nothing  that  ought  to 
incline  us  more  to  the  exercise  of  mercy. 

11.  That  we  may  not  he  taken  advantage  of  hy  Satan. 
This  may  be  viewed  as  referring  to  what  he  had  said  pre- 
viously respecting  excessive  sorrow.  For  it  is  a  most  wicked^ 
fraud  of  Satan,  when  depriving  us  of  all  consolation,  he 
swallows  us  up,  as  it  were,  in  a  gulf  of  despair ;  and  such  is 
the  explanation  that  is  given  of  it  by  Chrysostom.  I  prefer, 
however,  to  view  it  as  referring  to  Paul  and  the  Corinthians. 
For  there  was  a  twofold  danger,  that  beset  them  from  the 
stratagems  of  Satan — in  the  event  of  their  being  excessively 
harsh  and  rigorous,  or,  on  the  other  hand,  in  case  of  dissen- 
sion arising  among  them.      For  it  very  frequently  happens, 

^  "A  ce  peclieur:" — "To  this  offender." 

2  "  Aucuns  aiment  mieux  dire,  En  la  personne  de  Christ ;" — "  Some 
prefer  to  say,  In  the  person  of  Christ." 

^  "  Estoit  comme  lieutenant  de  Christ ;" — "  Was  as  it  were  Christ's 
lieutenant." 

*  Raphelius,  in  his  Semieent.  Annot.,  quotes  a  passage  from  Eusebius, 
(Hist.  Eccl.  lib.  iii.  cap.  38,)  in  which  he  makes  mention  of  the  Epistle  of 

Clement,    n^  Ix  t^oo-utov  rns   Vuf^ciicdv  'ExKkniritx.s   rn   Ko^ivfiuv  Inrvruffocro — 

"  which  he  wrote  in  the  name  of  the  Church  of  the  Romans  to  that  of  the 
Corinthians." — Ed. 

*  "  Tres  dangereuse;" — "Very  dangerous." 


CHAP.  11.  13.       SECOND  EPISTLE  TO  THE  CORINTHIANS.  153 

that,  under  colour  of  zeal  for  discipline,  a  Pharisaical  rigour 
creeps  in,  which  hurries  on  the  miserable  offender  to  ruin, 
instead  of  curing  him.  It  is  rather,  however,  in  my  opinion, 
of  the  second  danger  that  he  speaks  ;  for  if  Paul  had  not  to 
some  extent  favoured  the  wishes  of  the  Corinthians,  Satan 
would  have  prevailed  by  kindling  strife  among  them. 

For  we  are  not  ignorant  of  his  devices.  That  is,  "  We 
know,  from  being  warned  of  it  by  the  Lord,  that  one  strata- 
gem to  which  he  carefully  has  recourse  is,  that  when  he  can- 
not ruin  us  by  open  means,  he  surprises  us  when  off  our 
guard  by  making  a  secret  attack.^  As,  then,  we  are  aware 
that  he  makes  an  attack  upon  us  by  indirect  artifices,  and 
that  he  assails  us  by  secret  machinations,  w^e  must  look  well 
before  us,  and  carefully  take  heed  that  he  may  not,  from 
some  quarter,  do  us  injury.  He  employs  the  word  devices  in 
the  sense  in  which  the  Hebrews  make  use  of  the  term  JlDT, 
{ziminah,)  but  in  a  bad  sense,^  as  meaning  artful  schemes 
and  machinations,  which  ought  not  to  be  unknown  to  be- 
lievers, and  will  not  be  so,  provided  they  give  themselves  up 
to  the  guidance  of  God's  Spirit.  In  short,  as  God  warns  us, 
that  Satan  employs  every  means  to  impose  upon  us,  and,  in 
addition  to  this,  shows  us  by  what  methods  he  may  practise 
imposture  upon  us,  it  is  our  part  to  be  on  the  alert,  that  he 
may  have  not  a  single  chink  to  creep  through. 

12.  Furthermore,  when  I  came  to  12.  Porro  qimm  venissera  Troa- 
Troas  to  ^reac^  Christ's  gospel,  and  a  dem  in  Evangelium  Christi ;  etiara 
door  -was  opened  unto  me  of  theLord,  ostio  mihi  aperto  in  Domino, 

13.  I  had  no  rest  in  my  spirit,  be-  13.  Non  habui  relaxationem  spi- 
cause  I  found  not  Titus  my  brother ;  ritui  meo,  eo  quod  non  inveneram 
but  taking  my  leave  of  them,  I  went  Titum  fratrem  meum  ;  sed  ilHs  vale- 
from  thence  into  Macedonia.  dicensprofectussurain  Macedoniam. 

14.  Now  thanks  he  unto  God,  14.  Deo  autem  gratia,  qui  semper 
which  always  causelh  us  to  triumph  triumphare  nos  facit  in  Christo  ;  et 
in  Christ,  and  maketh  manifest  the  odorem  cognitionis  eius  manifestat 
savour  of  his  knowledge  by  us  in  per  nos  in  omni  loco. 

every  place. 

1  The  reader  Avill  find  the  same  sentiment  expressed  more  fully  by  Calvin, 
in  the  Argument  on  the  First  Epistle  to  the  Corinthians,  vol.  i.  p.  38. — Ed. 

2  The  Hebrew  term  HDT,  (zimmah,)  is  used  in  a  bad  sense,  (as  meaning 
a  wicked  device,)  in  Prov.  xxi.  27,  and  xxiv.  9.  The  word  employed  by  the 
apostle — vonfieiTct — is  made  use  of  by  Homer,  (Iliad  x.  104,  xviii.  328.)  as 
meaning  schemes  or  devices. — Ed. 


154  COMMENTARY  ON  THB  CHAP.  II.  12. 

15.  For  we  are  unto  God  a  sweet  15.  Quia  Christi  suavis  odor  su- 
savour  of  Christ,  in  them  that  are  mus  Deo,  in  iis  qui  salvi  fiunt,  et  in 
saved,  and  in  them  that  perish.  iis  qui  pereunt. 

16.  To  the  one  u'e  are  the  savour  16.   His   quidem  odor  mortis   in 
of  death  unto  death ;    and  to  the  mortem,    ilhs    vero   odor  vitae   in 
other  the  savour  of  life  unto  Hfe.  vitam ;  et  ad  haec  quis  idoneus  ? 
And  who  is  sufficient  for  these  things  ? 

17.  For  we  are  not  as  many,  which  17.  Non  enim  sumus  quemadmo- 
corrupt  the  word  of  God  :  but  as  of  dum  multi,  adulterantes  sermonem 
sincerity,  but  as  of  God,  in  the  sight  Dei :  sed  tanquam  ex  sinceritatej 
of  God  speak  we  in  Christ.  tanquam  ex  Deo,  in  conspectu  Dei 

in  Christo  loquimur.^ 

12.  When  I  had  come  to  Troas.  By  now  mentioning  what 
he  had  been  doing  in  the  mean  time,  in  what  phices  he  had 
been,  and  what  route  he  had  pursued  in  his  journeyings,  he 
more  and  more  confirms  what  he  had  said  previously  as  to 
his  coming  to  the  Corinthians.  He  says  that  he  had  come 
to  Troas  from  Ephesus  for  the  sake  of  the  gospel,  for  he  would 
not  have  proceeded  in  tliat  direction,  when  going  into  Achaia, 
had  he  not  been  desirous  to  pass  through  Macedonia.  As, 
however,  he  did  not  find  Titus  there,  whom  he  had  sent  to 
Corinth,  and  by  whom  he  ought  to  have  been  informed  re- 
specting the  state  of  that  Church,  though  he  might  have 
done  much  good  there,  and  thougli  he  had  an  opportunity 
presented  to  him,  yet,  he  says,  setting  everything  aside,  lie 
came  to  Macedonia,  desirous  to  see  Titus.  Here  is  an  evi- 
dence of  a  singular  degree  of  attachment  to  the  Corinthians, 
that  he  w^as  so  anxious  respecting  them,  that  he  had  no  rest 
anywhere,  even  when  a  large  prospect  of  usefulness  presented 
itself,  until  he  had  learned  the  state  of  their  affairs.  Hence 
it  appears  why  it  was  that  he  delayed  his  coming.  He  did 
not  wish  to  come  to  them  until  he  had  learned  the  state  of 
their  affairs.  Hence  it  appears,  why  it  w^as  that  he  delayed 
his  coming.    He  did  not  wish  to  come  to  them,  until  he  had 

1  "  Car  nous  ne  sommes  point  comme  plusieurs,  corrompans  la  parolle 
de  Dieu :  ains  nous  parlous  comme  en  purete,  et  comme  de  par  Dieu, 
deuant  Dieu  en  Christ,  oit.  Car  nous  ne  faisons  pas  traffique  de  la  parolle 
de  Dieu,  comme  font  plusieurs,  ains  nous  parlous  touchant  Christ,  ou  selon 
Christ,  comme  en  integrite,  et  comme  de  par  Dieu,  deuant  Dieu ;" — "  For 
we  are  not  as  many,  corrupting  the  word  of  God  ;  but  we  speak,  as  in 
purity,  and  as  from  God,  before  God  in  Christ;  or^,  For  we  do  not  make 
traffic  of  the  word  of  God,  as  many  do  ;  but  we  speak  concerning  Christ, 
or  accordi'ng  to  Christ,  as  in  integrity,  and  as  from  God,  before  God." 


CHAP.  II.  12.       SECOND  EPISTLE  TO  THE  CORINTHIANS.  155 

first  had  a  conversation  with  Titus.  He  aftenvards  learned 
from  the  report  brought  him  by  Titus,  that  matters  were  at 
that  time  not  yet  ripe  for  liis  coming  to  them.  Hence  it  is 
evident,  that  Paul  loved  the  Corinthians  so  much,  that  he 
accommodated  all  his  journeyings  and  long  circuits  to  their 
welfare,  and  that  he  had  accordingly  come  to  them  later  than 
he  had  promised — not  from  having,  in  forgetfulness  of  his 
promise,  rashly  changed  his  plan,  or  from  having  been  car- 
ried away  by  some  degree  of  fickleness,  (2  Cor.  i.  17,)  but 
because  delay  was  more  profitable  for  them. 

A  door  also  having  been  opened  to  me.  We  have  spoken 
of  this  metaphor  when  commenting  on  the  last  chapter  of 
the  First  Epistle.  (1  Cor.  xvi.  .9.)  Its  meaning  is,  that  an 
opportunity  of  promoting  the  gospel  had  presented  itself.^ 
For  as  an  opportunity  of  entering  is  furnished  when  the  door 
is  opened,  so  the  servants  of  the  Lord  make  advances  when 
an  opportunity  is  presented.  The  door  is  shut,  when  no 
prospect  of  usefulness  is  held  out.  'Now  as,  on  the  door  being 
shut,  it  becomes  us  to  enter  upon  a  new  course,  rather  than 
by  farther  efforts  to  weary  ourselves  to  no  purpose  by  useless 
labour,  so  wdiere  an  opportunity  presents  itself  of  edifying, 
let  us  consider  that  by  the  hand  of  Grod  a  door  is  opened  to 
us  for  introducing  Christ  tliere,  and  let  us  not  w^ithhold  com- 
pliance with  so  kind  an  indication  from  God.^ 

It  may  seem,  however,  as  if  Paul  had  erred  in  this — that 
disregarding,  or  at  least  leaving  unimproved,  an  opportunity 
that  was  placed  within  his  reach,  he  betook  himself  to  Ma- 
cedonia. "  Ought  he  not  rather  to  have  applied  himself  to 
the  work  that  he  had  in  hand,  than,  after  making  little  more 

^  Eisner,  when  commenting  on  1  Cor.  xvi.  9,  "  a  great  door  and  effec- 
tual is  opened,'''  after  quoting  a  variety  of  passages  from  Latin  and  Greek 
authors,  in  which  a  corresponding  metaphor  is  employed,  observes  that 
Rabbinical  writers  employ  in  the  same  sense  the  term  firiD,  (phethacli,)  a 
gate.  Thus  Raschi,  when  speaking  of  the  question  proposed  to  Hagar  by 
the  angel,  (Whence  earnest  thouf  Gen.  xvi.  8.)  remarks:  "  Noverat  id 
(angelus)  sed  (interrogavit)  ut  r[T\ti,  januam,  ei  daret  colloquendi ;" — •'  He 
(the  angel)  knew  this,  but  (he  proposed  the  question)  that  he  might  afford 
her  an  opportunity  of  speaking  to  him." — Ed. 

^  "  Ne  refusons  point  de  nous  employer  en  ce  que  nous  pourrons  seruir, 
quand  nous  voyons  que  Dieu  nous  y  inuite  si  liberalement ;" — "  Let  us  not 
refuse  to  employ  ourselves  in  rendering  what  service  we  can,  when  we  see 
that  God  invites  us  so  kindly. " 


156  COMMENTARY  ON  THE  CHAP.  II.  14. 

than  a  commencement,  break  away  all  on  a  sudden  in  an- 
other direction  ? ''  We  have  also  observed  already,  that  the 
opening  of  a  door  is  an  evidence  of  a  divine  call,  and  this  is 
undoubtedly  true.  I  answer,  that,  as  Paul  was  not  by  any 
means  restricted  to  one  Church,  but  was  bound  to  many  at 
the  same  time,  it  was  not  his  duty,  in  consequence  of  the 
present  aspect  of  one  of  them,  to  leave  off  concern  as  to  the 
others.  Farther,  the  more  connection  he  had  with  the  Co- 
rinthian Church,  it  was  his  duty  to  be  so  much  the  more  in- 
clined to  aid  it ;  for  we  must  consider  it  to  be  reasonable, 
that  a  Church,  which  he  had  founded  by  his  ministry,  should 
be  regarded  by  him  with  a  singular  affection^ — just  as  at 
this  day  it  is  our  duty,  indeed,  to  promote  the  w^elfare  of  the 
whole  Church,  and  to  be  concerned  for  the  entire  body  of 
it ;  and  yet,  every  one  has,  nevertheless,  a  closer  and  holier 
connection  with  his  own  Church,  to  whose  interests  he  is 
more  particularly  devoted.  Matters  were  in  an  unhappy 
state  at  Corinth,  so  that  Paul  was  in  no  ordinary  degree 
anxious  as  to  the  issue.  It  is  not,  therefore,  to  be  wondered, 
if,  under  the  influence  of  this  motive,  he  left  unimproved  an 
opportunity  that  in  other  circumstances  was  not  to  be  ne- 
glected ;  as  it  w^as  not  in  his  power  to  occupy  every  post  of 
duty  at  one  and  the  same  time.  It  is  not,  however,  at  all 
likely  that  he  left  Troas,  till  he  had  first  introduced  some 
one  in  his  place  to  improve  the  opening  that  had  occurred.^ 
14.  But  thanks  he  to  God.  Here  he  again  glories  in  the 
success  of  his  ministry,  and  shows  that  he  had  been  far 
from  idle  in  the  various  places  he  had  visited ;  but  that  he 
may  do  this  in  no  invidious  way,  he  sets  out  with  a  thanks- 
giving, which  we  shall  find  him  afterwards  repeating.  Now 
he  does  not,  in  a  spirit  of  ambition,  extol  his  own  actions, 
that  his  name  may  be  held  in  renown,  nor  does  he,  in  mere 
pretence,  give  thanks  to  God  in  the  manner  of  the  Pharisee, 
while  lifted  up,  in  the  mean  time,  with  pride  and  arrogance. 
(Luke  xviii.  11.)     Instead  of  this,  he  desires  from  his  heart, 

*  "  Fust  aimee  de  luy  d'vne  affection  singuliere  et  speciale ;" — "  Should 
be  loved  by  him  with  a  singular  and  special  afiection." 

«  "  L'ouuerture  que  Dieu  auoit  faite  ;" — "  The  opening  that  God  had 
made." 


CHAP.  II.  14.       SECOND  EPISTLE  TO  THE  CORINTHIANS.  157 

that  whatever  is  worthy  of  praise,  be  recognised  as  the  work 
of  God  alone,  that  his  power  alone  may  be  extolled.  Far- 
ther, he  recounts  his  own  praises  with  a  view  to  the  advan- 
tage of  the  Corinthians,  that,  on  hearing  that  he  had  served 
the  Lord  with  so  much  fruit  in  other  places,  they  may 
not  allow  his  labour  to  be  unproductive  among  themselves, 
and  may  learn  to  respect  his  ministry,  which  God  every- 
where rendered  so  glorious  and  fruitful.  For  what  God  so 
illustriously  honours,  it  is  criminal  to  despise,  or  lightly 
esteem.  Nothing  was  more  injurious  to  the  Corinthians, 
than  to  have  an  unfavourable  view  of  PauFs  Apostleship 
and  doctrine  :  nothing,  on  the  other  hand,  was  more  advan- 
tageous, than  to  hold  both  in  esteem.  Now  he  had  begun  to 
be  held  in  contempt  by  many,  and  hence,  it  was  not  his 
duty  to  be  silent.  In  addition  to  this,  he  sets  this  holy 
boasting  in  opposition  to  the  revilings  of  the  wicked. 

Who  causeth  us  to  triumph.  If  you  render  the  word  lite- 
rally, it  will  be,  Quinos  triumphat — Who  triumpheth  over  us} 
Paul,  however,  means  something  different  from  what  this 
form  of  expression  denotes  among  the  Latins.^  For  captives 
are  said  to  be  triumphed  over,  wdien,  by  way  of  disgrace, 
they  are  bound  with  chains  and  dragged  before  the  chariot 
of  the  conqueror.  Paul's  meaning,  on  the  other  hand,  is, 
that  he  was  also  a  sharer  in  the  triumph  enjoyed  by  God, 
because  it  had  been  gained  by  his  instrumentality,  just  as 
the  lieutenants  accom.panied  on  horseback  the  chariot  of  the 
chief  general,  as  sharers  in  the  honour.^  As,  accordingly, 
all  the  ministers  of  the  gospel  fight  under  God's  auspices,  so 
they  also  procure  for  him  the  victory  and  the  honour  of  the 
triumph  ;'^  but,  at  the  same  time,  he  honours  each  of  them 

^  '•'  Qui  triomphe  tousiours  de  nous ;" — "  Who  always  triumphetli  over 
us." 

2  «  e^iet/^liivtiv  with  the  accusative  is  used  here  Hke  the  hiphil  of  the 
Hebrew  in  the  same  way  as  f^a^vTivnv  (to  make  a  disciple)  (Matt.  xiii.  52.) 
(ia<riXi6iiv  (to  make  a  king)  (1  Sam.  viii.  22)  and  others." — Billroth  on 
the  Corinthians. — Bib.  Cab.  No.  xxiii.  p.  181.  The  meaning  is — "  maketh 
us  to  triumph." — Ed. 

^  On  such  occasions  the  legati  (Heutenants)  of  the  general,  and  military 
tribunes,  commonly  rode  by  his  side.     (See  Cic.  Pis.  25.) — Ed. 

*  "  A  triumph  among  the  Romans,  to  which  the  Apostle  here  alludes, 
was  a  public  and  solemn  honour  conferred  by  them  on  a  victorious  general, 


158  COMMENTARY  ON  THE  CHAP.  II.  14. 

with  a  share  of  the  triumj^h,  according  to  the  station  assigned 
him  in  the  army,  and  proportioned  to  the  exertions  made 
by  him.  Thus  they  enjoy,  as  it  were,  a  triumph,  but  it  is 
God's  rather  than  theirs.^ 

He  adds,  in  Christ,  in  wliose  person  God  himself  triumphs, 
inasmuch  as  he  has  conferred  upon  liim  all  the  glory  of  em- 
pire. Should  any  one  prefer  to  render  it  thus  :  ''  Who 
triumphs  by  means  of  us,''  even  in  that  way  a  sufficiently 
consistent  meaning  will  be  made  out. 

The  odour  of  his  knowledge.  The  triumph  consisted  in 
this,  that  God,  through  his  instrumentality,  wrought  power- 
fully and  gloriously,  perfuming  the  world  with  the  health- 
givingoc^owr  of  his  grace,  while,  by  means  of  his  doctrine, 
he  brought  some  to  the  knowledge  of  Christ.  He  carries 
out,  liowever,  the  metaphor  of  odour,  by  which  he  expresses 
both  the  delectable  sweetness  of  the  gospel,  and  its  power 
and  efficacy  for  inspiring  life.  In  the  mean  time,  Paul  in- 
structs them,  that  his  preaching  is  so  far  from  being  savour- 
less, that  it  quickens  souls  by  its  very  odour.  Let  us,  how- 
ever, learn  from  this,  that  those  alone  make  right  proficiency 
in  the  gospel,  who,  by  the  sweet  fragrance  of  Christ,  are 
stirred  up  to  desire  him,  so  as  to  bid  farewell  to  the  allure- 
ments of  the  world. 

He  says  iii  every  place,  intimating  by  these  words,  that 
he  went  to  no  place  in  which  he  did  not  gain  some  fruit, 
and  that,  wherever  he  went,  there  was  to  be  seen  some  re- 
ward of  his  labour.  The  Corinthians  were  aware,  in  how 
many  places  he  had  previously  sowed  the  seed  of  Christ's 
gospel.  He  now  says,  that  the  last  corresponded  with  the 
first' 

by  allowing  him  a  magnificent  procession  through  the  city.  This  was  not 
granted  by  the  senate  unless  the  general  had  gained  a  verT/  signal  and 

decisive  victor  1/ ;  conquered  a  province,  &:c The  people  at  Corinth 

were  sufficiently  acquainted  with  the  nature  of  a  triumph :  about  two 
hundred  years  before  this,  Lucius  Miimmius,  the  Roman  consul,  had  con- 
quered all  Achaia,  destroyed  Corinth,  Thebes,  and  Chalcis ;  and,  by  order 
of  the  senate,  had  a  grand  triumph,  and  was  surnamed  Achaicus." — Dr. 
A.  Clarke. — Ed. 

1  "  C'est  plustot  au  nom  de  Dieii,  que  en  leur  propre  nom ;" — "  It  is  in 
God's  name,  rather  than  in  their  own." 

«  "  La  benediction  de  Dieu  continue  sur  son  ministere  comme  on  Ty 


CHAP.  II.  1 5.       SECOND  EPISTLE  TO  THE  CORINTHIANS.  1  59 

15.  A  sweet  odour  of  Christ.  The  metaphor  whicli  he 
had  applied  to  the  knowledge  of  Christ,  he  now  transfers  to 
the  persons  of  the  Apostles,  but  it  is  for  the  same  reason. 
For  as  thej  are  called  the  light  of  the  world,  (Matt.  v.  14,) 
because  they  enlighten  men  by  holding  forth  the  torch  of 
the  gospel,  and  not  as  if  they  shone  forth  upon  them  with 
their  own  lustre  ;  so  they  have  the  name  of  odour,  not  as  if 
they  emitted  any  fragrance  of  themselves,  but  because  the 
doctrine  which  they  bring  is  odoriferous,  so  that  it  can 
imbue  the  whole  world  with  its  delectable  fragrance.^  It  is 
certain,  however,  that  this  commendation  is  applicable  to  all 
the  ministers  of  the  gospel,  because  wherever  there  is  a  pure 
and  unvarnished  proclamation  of  the  gospel,  there  will  be 
found  there  the  influence  of  that  odour,  of  which  Paul  here 
speaks.  At  the  same  time,  there  is  no  doubt,  that  he  speaks 
particularly  of  himself,  and  those  that  were  like  him,  turning 
to  his  own  commendation  what  slanderers  imputed  to  him 
as  a  fault.  For  his  being  opposed  by  many,  and  exposed  to 
the  hatred  of  many,  %vas  the  reason  why  they  despised  him. 
He,  accordingly,  replies,  that  f\\ithful  and  upright  ministers 
of  the  gospel  have  a  sweet  odour  before  God,  not  merely 
■when  they  quicken  souls  by  a  wholesome  savour,  but  also, 
when  thev  brino-  destruction  to  unbelievers.  Hence  the 
gospel  ought  not  to  be  less  esteemed  on  that  account. 
"  Both  odours,"  says  he,  "  are  grateful  to  God— that  by 
which  the  elect  are  refreshed  unto  salvation,  and  that  from 
which  the  wicked  receive  a  deadly  shock.'' 

auoit  apperceue  au  commencement ;" — "  The  blessing  of  God  continues 
upon  his  ministry,  as  they  liad  seen  it  do  at  the  beginning." 

^  "  Eisner  and  many  other  commentators  think,  with  sufficient  reason, 
that  there  is  here  an  aUusion  to  the  perfumes  that  were  usually  censed 
during  the  triumphal  processions  of  Roman  conquerors.  Plutarch,  on  an 
occasion  of  this  kind,  describes  the  streets  and  temples  as  being  Bvfiiaf^aTu* 
trkneu; — •  full  of  incense,'  which  might  not  improperly  be  called  an  odour 
of  death  to  the  vanquished,  and  of  life  to  the  conquerors.  It  is  possible 
that  in  the  following  verses  the  Apostle  further  alludes  to  the  diflerent 
effects  of  strong  perfumes,  to  cheer  s(>me,  and  to  throw  others  into  vari- 
ous disorders,  according  to  the  difierent  dispositions  they  may  be  in  to 
receive  them.  There  is,  perhaps,  not  equal  foundation  for  another  con- 
jecture which  has  been  ottered,  that  the  expression,  causeth  ns  to  triumph 
in  Christy  contains  an  allusion  to  the  custom  of  victorious  generals,  who, 
in  their  triumphal  processions,  were  wont  to  carry  some  of  their  relationa 
with  them  in  their  chariot." — Illustrated  Commentary. — Ed. 


160  COMMENTARY  ON  THE  CHAP.  11.  15. 

Here  we  have  a  remarkable  passage,  by  which  we  are 
taught,  that,  whatever  may  be  the  issue  of  our  preaching,  it 
is,  notwithstanding,  well-pleasing  to  God,  if  the  Grospel  is 
preached,  and  our  service  will  be  acceptable  to  him  ;  and  also, 
that  it  does  not  detract  in  any  degree  from  the  dignity  of  the 
Gospel,  that  it  does  not  do  good  to  all ;  for  God  is  glorified 
even  in  this,  that  the  Gospel  becomes  an  occasion  of  ruin  to 
the  wicked,  nay,  it  must  turn  out  so.  If,  however,  this  is  a 
sweet  odour  to  God,  it  ought  to  be  so  to  us  also,  or  in  other 
words,  it  does  not  become  us  to  be  ofifended,  if  the  preaching 
of  the  Gospel  is  not  salutary  to  all ;  but  on  the  contrary,  let 
us  reckon,  that  it  is  quite  enough,  if  it  advance  the  glory  of 
God  by  bringing  just  condemnation  upon  the  wicked.  If, 
however,  the  heralds  of  the  Gospel  are  in  bad  odour  in  the 
world,  because  their  success  does  not  in  all  respects  come  up 
to  their  desires,  they  have  this  choice  consolation,  that  they 
waft  to  God  the  perfume  of  a  sweet  fragrance,  and  what  is 
to  the  world  an  ofi'ensive  smell,  is  a  sweet  odour  to  God  and 
angels.-^ 

The  term  odour  is  very  emphatic.  "  Such  is  the  influence 
of  the  Gospel  in  both  respects,  that  it  either  quickens  or 
kills,  not  merely  by  its  taste,  but  by  its  very  smell.  What- 
ever it  may  be,  it  is  never  preached  in  vain,  but  has  invaria- 
bly an  effect,  either  for  life,  or  for  death.''^     But  it  is  asked, 

1  a  i  -\Yg  are  unto  God  a  sweet  savour  (or  odour,  rather,  as  the  word 
iffixn  more  properly  signifies)  of  Christ  in  them  that  are  saved  and  in  them 
that  perish.  To  the  one  we  are  the  odour  of  death  unto  death ;  to  the 
other,  the  odour  of  life  unto  life/  And  this  lay  Avith  a  mighty  Aveight 
upon  his  spirit.  O  that  ever  we  should  be  the  savour  of  death  unto  death 
to  any !  Who  is  sufficient  for  these  things !  But  whether  of  life  or  death, 
we  are  a  sweet  odour  to  God  in  Christ,  as  to  both ;  Avhen  he  sees  the  sin- 
cerity of  our  hearts,  and  how  fain  Ave  Avould  fetch  souls  out  of  the  state  of 
death  into  this  life.  So  grateful  and  pleasant  to  him  is  the  AA^ork  effected 
of  saving  souls,  that  the  attempt  and  desire  of  it  is  not  ungrateful." — 
Howe's  Works,  (Lond.  1834,)  p.  999. 

2  "  We  are  the  savour  of  death  unto  death.  It  is  probable  that  the 
language  here  used  is  borrowed  from  similar  expressions  Avhich  were  com- 
mon among  the  Jews.  Thus  in  Debarim  Rabba,  sect.  i.  fol.  248,  it  is  said, 
'  As  the  bee  brings  some  honey  to  the  owner,  but  stings  others ;  so  it  is 
with  the  Avords  of  the  laAv.'  '  They  (the  words  of  the  laAv)  are  a  savour 
of  life  to  Israel,  but  a  savour  of  death  to  the  people  of  this  Avorld.'  Thus 
in  Taarieth,  fol.  A'ii.  1,  '  Whoever  giA'es  attention  to  the  law  on  account  of 
the  law  itself,  to  him  it  becomes  an  aromatic  of  life,  D'^Tl  DD,  (sam  chiim) ; 
but  to  him  AA'ho  does  not  attend  to  the  laAv  on  account  of  the  law  itself,  to 


CHAP.  II.  16.    SECOND  EPISTLE  TO  THE  CORINTHIANS.  161 

how  this  accords  with  the  nature  of  the  Gospel,  which  we 
shall  find  him,  a  little  afterwards,  calling  the  ministry  of 
life  ?  (2  Cor.  iii.  6.)  The  answer  is  easy :  The  Gospel 
is  preached  for  salvation :  this  is  what  properly  belongs  to 
it  ;  but  believers  alone  are  partakers  of  that  salvation.  In 
the  mean  time,  its  being  an  occasion  of  condemnation  to 
unbelievers — that  arises  from  their  own  fault.  Thus  Christ 
came  not  into  the  luorld  to  condeynn  the  ivorld,  (John  iii.  17,) 
for  what  need  was  there  of  this,  inasmuch  as  without  him  we 
are  all  condemned  ?  Yet  he  sends  his  apostles  to  bind,  as 
well  as  to  loose,  and  to  retain  sins,  as  well  as  remit  them. 
(Matt,  xviii.  18  ;  John  xx.  23.)  He  is  the  light  of  the  world, 
(John  viii.  12,)  but  he  blinds  unbelievers.  (John  ix.  39.)  He 
is  a  Rock,  for  a  foundation,  but  he  is  also  to  many  a  stone 
of  stumbling.-^  (Isaiah  viii.  14.)  We  must  always,  therefore, 
distinguish  between  the  proper  office  of  the  Gospel,^  and  the 
accidental  one  (so  to  speak)  which  must  be  imputed  to  the 
depravity  of  mankind,  to  which  it  is  owing,  that  life  to  them 
is  turned  into  death. 

16.  And  who  is  sufficient  for  these  things  ?    This  exclama- 
tion is  thought  by  some^  to  be  introduced  by  way  of  guard- 

him  it  becomes  an  aromatic  of  death,  fliro  DD,  (sani  maveth)'— the  idea  of 
which  is,  that  as  medicines  skilfully  applied  will  heal,  but  if  unskilfully 
applied  will  aggravate  a  disease,  so  it  is  vnth  the  words  of  the  law.  Again, 
'  The  word  of  the  law  which  proceeds  out  of  the  mouth  of  God  is  an  odour 
of  life  to  the  Israelites,  but  an  odour  of  death  to  the  Gentiles.'  "—Barnes. 
—Ed. 

1  "  De  scandale  et  achoppement ;" — "  Of  offence  and  stumblmg." 
-  "  Le  propre  et  naturel  office  de  I'Euangile ;"— «  The  proper  and  na- 
tural office  of  the  Gospel." 

3  Among  these  is  Chrysostom,  who,  when  commenting  upon  this  pas- 
sage, says :    'E^ti^ii  fnyoiXa,  i<p^iyl,a.ro,  oti  ^viria.  lo-fih  <rov  X^iffTou  xee)  iImVio,,  no.) 

xci)  Tpos  ravree.  ri?  txa,voi  ;  to  yap  ^av  rod  X^kttov,  (pvifftv,  iffriv  ovTsv  fif/.irs- 
^ov  Q^Ss  i-yrivavrias  ^ivhoi-n-otrroXot?  (phyyof/.ivov  oi  /^h  yu^  fcccvx^vrat  &-?  -ra^' 
ixuTuv  iler(pi^ovTis  Tt  s/j  to  x.:n^vyf/.a.  oStos  ^£  ha.  tovto  (p^ffi  y.avx,»-(r6ct'.,  I'^'-i^ri  olTiv 

uvToZ  (pyiffiv  uvat «  HaAdng  uttered  great  things— that  we  are  an  offering, 

and  a  sweet  savour  of  Christ,  and  that  we  are  made  to  triumph  every- 
where, he  again  quaUfies  this  by  ascribing  everything  to  God.  Accordingly 
he  says :  And  who  is  sufcient  for  these  things  f  For  everything,  says  he, 
is  Christ's— nothing  is  burs :  you  see  that  he  expresses  himself  in  a  man- 
ner directly  opposite  to  that  of  the  false  apostles.  For  these,  indeed, 
boast,  as  if  they  of  themselves  contributed  something  towards  their  preach- 
ing, while  he,  on  the  other  hand,  says,  that  he  boasts  on  this  ground— 
because  nothing,  he  says,  is  his." — Ed. 

VOL.  II.  I« 


162  COMMENTARY  ON  THE  CHAP.  II.  1 7. 

ing  against  arrogance,  for  he  confesses,  that  to  discharge  the 
office  of  a  good  Apostle^  to  Christ  is  a  thing  that  exceeds  all 
human  power,  and  thus  he  ascribes  the  praise  to  God. 
Others  think,  that  he  takes  notice  of  the  small  number  of 
good  ministers.  I  am  of  opinion,  that  there  is  an  implied 
contrast  that  is  shortly  afterwards  expressed.  "  Profession, 
it  is  true,  is  common,  and  many  confidently  boast ;  but  to 
have  the  reality,  is  indicative  of  a  rare  and  distinguished 
excellence.^  I  claim  nothing  for  myself,  but  wdiat  will  be 
discovered  to  be  in  me,  if  trial  is  made.''  Accordingly,  as 
those,  who  hold  in  common  the  office  of  instructor,  claim  to 
themselves  indiscriminately  the  title,  Paul,  by  claiming  to 
himself  a  peculiar  excellence,  separates  himself  from  the  herd 
of  those,  who  had  little  or  no  experience  of  the  influence  of 
the  Spirit. 

17.  For  we  are  not  He  now  contrasts  himself  more 
openly  with  the  false  apostles,  and  that  by  way  of  amplify- 
ing, and  at  the  same  time,  with  the  view  of  excluding  them 
from  the  praise  that  he  had  claimed  to  himself  "  It  is  on 
good  grounds,''  says  he,  "  that  I  speak  in  honourable  terms 
of  my  apostleship,  for  I  am  not  afraid  of  being  convicted  of 
vanity,  if  proof  is  demanded.  But  many  on  false  grounds 
arrogate  the  same  thing  to  themselves,  who  will  be  found 
to  have  nothing  in  common  with  me.  For  they  adulterate 
the  word  of  the  Lord,  which  I  dispense  with  the  greatest 
faithfulness  and  sincerity  for  the  edification  of  the  Church.'* 
I  do  not  think  it  likely,  however,  that  those,'  who  are  here 
reproved,  preached  openly  wicked  or  false  doctrines  ;  but  am 
rather  of  opinion,  that  they  corrupted  the  right  use  of  doc- 
trine, for  the  sake  either  of  gain  or  of  ambition,  so  as  utterly 
to  deprive  it  of  energy.  This  he  terms  adulterating.  Eras- 
mus prefers  to  render  it — cauponari — huckstering.^  The 
Greek  word  KaTrrfKeijeLv  is  taken  from  retailers,  or  tavern - 

^  "  Loyale  et  fidele  Apostre ;" — "  A  loyal  and  faithful  Apostle." 

2  "  C'est  vne  vertu  excellente,  et  bien  clair  semee ;" — "  It  is  a  distin- 
guished excellence,  and  very  thin  sown." 

3  "  Erasme  I'a  traduit  par  vn  autre  mot  Latin  que  moy,  qui  vient  d'vn 
mot  qui  signifie  tauemier;" — "Erasmus  has  rendered  it  by  a  Latin  word 
different  from  what  I  have  used — derived  from  a  word  that  signifies  a 
tavern-keeper. " 


CHAP.  II.  17.    SECOND  EPISTLE  TO  THE  CORINTHIANS.  163 

keepers,  wlio  are  accustomed  to  adulterate  their  commo- 
dities, that  they  may  fetch  a  higher  price.  I  do  not  know 
whether  the  word  cauponari  is  used  in  that  sense  among  the 
Latins.^ 

It  is,  indeed,  certain  from  the  corresponding  clause,  that 
Paul  intended  to  express  here — corruption  of  doctrine — not 
as  though  they  had  revolted  from  the  truth,  but  because 
they  presented  it  under  disguise,  and  not  in  its  genuine 
purity.  For  the  doctrine  of  God  is  corrupted  in  two  ways. 
It  is  corrupted  in  a  direct  way,  when  it  is  mixed  up  with 
falsehood  and  lies,  so  as  to  be  no  longer  the  pure  and  genuine 
doctrine  of  God,  but  is  falsely  commended  under  that  title. 
It  is  corrupted  indirectly,  when,  although  retaining  its  purity, 
it  is  turned  hither  and  thither  to  please  men,  and  is  dis- 
figured by  unseemly  disguises,  by  way  of  hunting  after  fa- 
vour. Thus  there  will  be  found  some,  in  whose  doctrine 
there  will  be  no  impiety  detected,  but  as  they  hunt  after 
the  applauses  of  the  world  by  making  a  display  of  their 
acuteness  and  eloquence,  or  are  ambitious  of  some  place,  or 
gape  for  filthy  lucre,  (1  Tim.  iii.  8,)  or  are  desirous  by  some 
means  or  other  to  rise,  they,  nevertheless,  corrupt  the  doc- 
trine itself  by  wrongfully  abusing  it,  or  making  it  subservient 
to  their  depraved  inclinations.  I  am,  therefore,  inclined  to 
retain  the  w^ord  adidterate,  as  it  expresses  better  what  ordi- 
narily happens  in  the  case  of  all  that  play  with  the  sacred 
word  of  God,  as  with  a  ball,  and  transform  it  according  to 
their  own  convenience.^     For  it  must  necessarily  be,  that 

^  Raphelius  adduces  a  passage  from  Herodotus,  (lib.  iii.  page  225,)  in 
which,  when  speaking  of  Darius  Hystaspes,  who  first  exacted  tribute  from 
the  Persians,  he  says  that  the  Persians  said,  "  ^s  Aa^uos  h-'iv  m  ku,t*iXo;,  ort 
t  X  a  cr  ti  X I V  i  -recvree.  TO,  T^a.y/x.etra," —  « that  Darius  was  a  huckstcr,  for  he  made 
gain  of  everything."  Herodian  (lib.  vi.  cap,  11)  uses  the  expression,  'eL 
f  9jv»jv  ;!^^uiriov  x  ecTviXtvovTt  s" — "  Making  peace /or  money"  The  phrase, 
Cauponari  helium,  is  employed  in  a  similar  sense  by  Cicero  (Off.  i.  12) 
as  meaning,  "  to  make  war  for  money"     In  Isaiah  i.  22,  the  Septuagint 

version  reads   as   follows  :    "  Ol  xaTyikol  trov  fnffyoiJiri  rov  oivov   vtari ;" — '•'  Thy 

vintners  mix  the  wine  with  water."  Ka^rjjXaj,  as  Dr.  Bloomfield  shows 
by  two  passages  from  Plato,  properly  means  a  retail-dealer,  one  who 
deals  at  second  hand.  "  The  xd-^vXo,;'  he  observes,  "  were  petty  chapmen, 
(and  that  chiefly  in  eatables  or  drinkables,)  exactly  corresponding  to  our 
hucksters."— i:<^.   ' 

8  The  reader  will  find  this  class  of  persons  referred  to  at  greater  length 
by  Calvin,  when  commenting  on  2  Cor  i.  19.     (See  p.  135.) — Ed. 


164  COMMENTARY  ON  THE  CHAP.  II.  17. 

they  degenerate  from  the  truth,  and  preach  a  sort  of  artificial 
and  spurious  Gospel. 

But  as  of  sincerity.  The  word  as  here  is  superfluous,  as  in 
many  other  places.^  In  contrast  with  the  corruption  that  he 
had  made  mention  of,  he  makes  use,  first  of  all,  of  the  term 
sincerity,  which  may  be  taken  as  referring  to  the  manner  of 
preaching,  as  well  as  to  the  disposition  of  the  mind.  I  approve 
rather  of  the  latter.  Secondly,  he  places  in  contrast  with  it  a 
faithful  and  conscientious  dispensation  of  it,  inasmuch  as  he 
faithfully  delivers  to  the  Church  from  hand  to  hand,^  as  they 
say,  the  Grospel  which  God  had  committed  to  him,  and  had 
given  him  in  charge.  Thirdly,  he  subjoins  to  this  a  regard 
to  the  Divine  presence.  For  whoever  has  the  three  follow- 
ing things,  is  in  no  danger  of  forming  the  purpose  of  cor- 
rupting the  word  of  God.  The  first  is — that  we  be  actuated 
by  a  true  zeal  for  God,  The  second  is — that  we  bear  in  mind 
that  it  is  his  business  that  we  are  transacting,  and  bring 
forward  nothing  but  what  has  come  from  him.  The  third 
is — that  we  consider,  that  we  do  nothing  of  which  he  is  not 
the  witness  and  spectator,  and  thus  learn  to  refer  every  thing 
to  his  judgment. 

In  Christ  means  accoy^ding  to  Christ.  For  the  rendering 
of  Erasmus,  By  Christ,  is  foreign  to  Paul's  intention.^ 


CHAPTER  III. 


1.  Do  we  begin  again  to  commend  1.  Incipimus  rm-sum  nos  ipsos 
ourselves  ?  or  need  we,  as  some  commendare  ?  numquid,  sieuti  qui- 
others,  epistles  of  commendation  to  dam,  commendaticiis  epistolis  opus 
you,  or  letters  of  commendation  from  habemus  ad  vos  ?  aut  commendati- 
you  ?  ciis  a  vobis  ? 

2.  Ye  are  our  epistle  written  in  2.  Epistola  nostra  vos  estis,  scripta 
our  hearts,  known  and  read  of  all  in  cordibus  nostris,  quse  cognoscitur 
men  :  et  legitur  ab  omnibus  hominibus. 

^  Thus  in  Acts  xvii.  14,  we  read  that  the  brethren  sent  away  Paul  to 
go  («^j  £cr/  rnv  ^aXaa-a-etv)  as  to  the  sca,  where  «y?  (as)  is  redundant,  in  ac- 
cordance with  various  instances  cited  by  Wetstein  from  Pausanias  and 
Arrian  of  the  very  same  expression. — Ed. 

2  See  Calvin  on  the  Corinthians,  vol.  i.  pp.  160,  373,  and  vol.  ii.  p.  9. 

2  The  expression  is  rendered  by  Dr.  Bloomfield,  "  In  the  name  of  Christ, 
as  his  legates."— J^Jc?. 


CHAP.  III.  1.       SECOND  EPISTLE  TO  THE  CORINTHIANS.  165 

3.  Forasmuch  as  ye  are  mani-  3.  Dum  palam  fit,  vos  esse  Epis- 
festly  declared  to  be  the  epistle  of  tolam  Christi,  subministratam  a 
Christ  ministered  by  us,  Avritten  not  nobis,  scriptam  non  atramento,  sed 
with  ink,  but  Avith  the  Spirit  of  the  Spiritu  Dei  vivi :  non  in  tabulis  la- 
living  God  ;  not  in  tables  of  stone,  pideis,  sed  in  tabulis  cordis  carneis.^ 
but  in  fleshly  tables  of  the  heart. 

1.  Do  we  begin.  It  appears  that  tliis  objection  also  was 
brought  forward  against  him — that  he  was  excessively  fond 
of  publishing  his  own  exploits,  and  brought  against  him,  too, 
by  those  who  were  grieved  to  find  that  the  fame,  which  they 
were  eagerly  desirous  to  obtain,  was  effectually  obstructed 
in  consequence  of  his  superior  excellence.  They  had  already, 
in  my  opinion,  found  fault  wdth  the  former  Epistle,  on  this 
ground,  that  he  indulged  immoderately  in  commendations 
of  himself  To  commend  here  means  to  boast  foolishly  and 
beyond  measure,  or  at  least  to  recount  one's  own  praises  in  a 
spirit  of  ambition.  Paul's  calumniators  had  a  plausible 
pretext — that  it  is  a  disgusting^  and  odious  thing  in  itself 
for  one  to  be  the  trumpeter  of  his  own  praises.  Paul,  how- 
ever, had  an  excuse  on  the  ground  of  necessity,  inasmuch  as 
he  gloried,  only  because  he  was  shut  up  to  it.  His  design 
also  raised  him  above  all  calumny,  as  he  had  nothing  in  view 
but  that  the  honour  of  his  apostleship  might  remain  unim- 
paired for  the  edification  of  the  Church  ;  for  had  not  Christ's 
honour  been  infringed  upon,  he  would  readily  have  allowed 
to  pass  unnoticed  what  tended  to  detract  from  his  own  re- 
putation. Besides,  he  saw  that  it  was  very  much  against 
the  Corinthians,  that  his  authority  was  lessened  among 
them.  In  the  first  place,  therefore,  he  brings  forward  their 
calumny,  letting  them  know  that  he  is  not  altogether  igno- 
rant as  to  the  kind  of  talk,  that  was  current  among  them. 

Have  tue  need  ?■  The  answer  is  suited  (to  use  a  common 
expression)  to  the  person  rather  than  to  the  thing,  though 
we  shall  find  him  afterwards  saying  as  much  as  was  required 
in  reference  to  the  thing  itself  At  present,  however,  he 
reproves  their  malignity,  inasmuch  as  they  were  displeased, 

1  "  Tables  de  coeur  de  chair ;  ou,  tables  charnelles  du  cocur  ;  o?<,  tables 
du  coeur  qui  sont  de  chair  ;" — "  Tables  of  heart  of  flesh  ;  or,  fleshly  tables 
of  the  heart ;  or,  tables  of  the  heart  luliich  are  of  flesh." 

2  «  Mai  sonnante  aux  aureiUes  ;"— "  Sounding  ofl"ensively  to  the  ears." 


166  COMMENTARY  ON  THE  CHAP.  III.  2. 

if  he  at  any  time  reluctantly,  nay  even  when  they  themselves 
constrained  him,  made  mention  of  the  grace  that  God  had 
bestowed  upon  him,  while  they  were  themselves  begging  in 
all  quarters  for  epistles,  that  were  stuffed  entirely  with  flat- 
tering commendations.  He  says  that  he  has  no  need  of 
commendation  in  words,  while  he  is  abundantly  commended 
by  his  deeds.  On  the  other  hand,  he  convicts  them  of  a 
greedy  desire  for  glory,  inasmuch  as  they  endeavoured  to 
acquire  favour  through  the  suffrages  of  men.^  In  this  man- 
ner, he  gracefully  and  appropriately  repels  their  calumny. 
"We  must  not,  however,  infer  from  this,  that  it  is  absolutely 
and  in  itself  wrong  to  receive  recommendations,^  provided 
you  make  use  of  them  for  a  good  purpose.  For  Paul  him- 
self recommends  many ;  and  this  he  would  not  have  done 
had  it  been  unlawful.  Two  things,  however,  are  required 
here — first,  that  it  be  not  a  recommendation  that  is  elicited 
by  flattery,  but  an  altogether  unbiassed  testimony  ;^  and 
secondly,  that  it  be  not  given  for  the  purpose  of  procuring 
advancement  for  the  individual,  but  simply  that  it  may  be 
the  means  of  promoting  the  advancement  of  Christ's  king- 
dom. For  this  reason,  I  have  observed,  that  Paul  has  an 
eye  to  tliose  who  had  assailed  him  with  calumnies. 

2.  Ye  are  our  Epistle.  There  is  no  little  ingenuity  in  his 
making  his  own  glory  hinge  upon  the  welfare  of  the  Corin- 
thians. "  So  long  as  you  shall  remain  Christians,  I  shall 
have  recommendation  enough.  For  your  faith  speaks  my 
praise,  as  being  the  seal  of  my  apostleship."     (1  Cor.  ix.  2.) 

When  he  says — written  in  our  hearts,  this  may  be  under- 
stood in  reference  to  Silvanus  and  Timotheus,  and  in  that 
case  the  meaning  will  be  :  "  We  are  not  contented  with  this 
praise,  that  we  derive  from  the  thing  itself.  The  recom- 
mendations, that  others  have,  fly  about  before  the  eyes  of 

1  "  Par  la  faueur  et  recommandation  des  hommes ;" — "  By  the  favour 
and  recommendation  of  men." 

^  "Letres  recommandatoires  ;" — "  Recommendatory  letters." 
^  "  Enucleatum  testimonium  ;" — "  Vn  vray  tesmoignage  rendu  d'vn  iuge- 
ment  entier  auec  prudence  et  en  verite  ;" — "  A  true  testimony,  given  with 
solid  judgment,  with  prudence,  and  with  truth."  Cicero  makes  use  of  a 
similar  expression,  which  Calvtn  very  probably  had  in  his  eye — "  Enucle- 
ata  suflfragia ;" — «  Votes  given  judiciouslv,  and  with  an  unbiassed  judg- 
ment."—(Cic.  Plane.  ^.)—Ed. 


CHAP.  III.  3.       SECOND  EPISTLE  TO  THE  CORINTHIANS.  167 

men,  but  this,  that  we  have,  has  its  seat  in  men's  consciences." 
It  may  also  be  viewed  as  referring  in  part  to  the  Corinthians, 
in  this  sense :  "  Those  that  obtain  recommendations  by  dint 
of  entreaty,  have  not  in  the  conscience  what  they  carry  about 
written  upon  paper,  and  those  that  recommend  others  often 
do  so  rather  by  way  of  favour  than  from  judgment.  We,  on 
the  other  hand,  have  the  testimony  of  our  apostleship,  on 
this  side  and  on  that,  engraven  on  men's  hearts." 

Which  is  knoiun  and  read.  It  might  also  be  read — "  Which 
is  known  and  acknoiuledged,"  owing  to  the  ambiguity  of  the 
word  avayvvcdcTKeaOe^  and  I  do  not  know  but  that  the  latter 
might  be  more  suitable.  I  was  unwilling,  however,  to  depart 
from  the  common  rendering,  when  not  constrained  to  do  so. 
Only  let  the  reader  have  this  brought  before  his  view,  that 
he  may  consider  which  of  the  two  renderings  is  the  prefer- 
able one.  If  we  render  it  acknoivledged,  there  will  be  an 
implied  contrast  between  an  epistle  that  is  sure  and  of  un- 
questionable authority,  and  such  as  are  counterfeit.^  And, 
unquestionably,  what  immediately  follows,  is  rather  on  the 
side  of  the  latter  rendering,  for  he  brings  forward  the  IJj^is- 
tle  of  Christ,  in  contrast  with  those  that  are  forged  and  pre- 
tended. 

3.  Ye  are  the  Epistle  of  Christ  Pursuing  the  metaphor, 
he  says  that  the  Epistle  of  which  he  speaks  was  written  by 
Christ,  inasmuch  as  the  faith  of  the  Corinthians  was  his 
work.  He  says  that  it  was  ministered  by  him,  as  if  mean- 
ing by  this,  that  he  had  been  in  the  place  of  ink  and  pen. 
In  fine,  he  makes  Christ  the  author  and  himself  the  instru- 
ment, that  calumniators  may  understand,  that  it  is  with 
Christ  that  they  have  to  do,  if  they  continue  to  speak  against 

1  Calvin  has  had  occasion  to  notice  the  double  signification  of  this 
Avord  when  commenting  on  2  Cor.  i.  13.  See  p.  128.  An  instance  of  the 
ambiguity  of  the  word  occurs  in  Matt.  xxiv.  15,  where  the  words  'o  ivxy;,- 
^o-x^v  voslrc^  are  understood  by  Kypke  as  the  words,  not  of  the  evangehst, 
but  of  Christ,  and  as  meaning — ^«He  who  recognises  this,  (that  is,  the 
completion  of  Daniel's  prophecy  by  the  « abomination  of  desolation  stand- 
ing where  it  ought  not,')  let  him  take  notice  and  reflect,']  while  most  other 
interpreters  consider  the  words  in  question  as  an  admonition  of  the  evan- 
gehst to  the  reader—"  Let  hmi  that  readeth  understand  or  take  notice" — 
Ed. 

»  «  CeUes  qui  sont  attitrees  et  faites  a  plaisir  ;"— «  Such  as  are  procured 
by'unfair  means,  and  are  made  to  suit  convenience." 


168  COMMENTARY  ON  THE  CHAP.  III.  3. 

him^  with  malignity.  What  follows  is  intended  to  increase 
the  authority  of  that  Epistle.  The  second  clause,^  however, 
has  already  a  reference  to  the  comparison  that  is  afterwards 
drawn  between  the  law  and  the  gospel.  For  he  takes  occa- 
sion from  this  shortly  afterwards,  as  we  shall  see,  to  enter 
upon  a  comparison  of  this  nature.  The  antitheses  here 
employed — ink  and  Spiynt,  stones  and  heart — give  no  small 
degree  of  weight  to  his  statements,  by  way  of  amplification. 
For  in  drawing  a  contrast  between  ink  and  the  Spirit  of 
God,  and  between  stones  and  heart,  he  expresses  more  than 
if  he  had  simply  made  mention  of  the  Spirit  and  the  heart, 
without  drawing  any  comparison. 

Not  on  tables  of  stone.  He  alludes  to  the  promise  that  is 
recorded  in  Jer.  xxxi.  31,  and  Ezek.  xxxvii.  2^,  concerning 
the  grace  of  the  New  Testament.  /  will  make,  says  he,  a 
new  covenant  with  them,  not  such  as  I  had  made  with  their 
fojthers ;  hut  I  will  write  my  laws  upon  their  hearts,  and 
engrave  them  on  their  inward  parts.  Farther,  /  will  take 
away  the  stony  heart  from  the  midst  of  thee,  and  I  will  give 
thee  a  heart  of  flesh,  that  thou  mayest  walk  in  my  precepts. 
(Ezek,  xxxvi.  26*,  27.)  Paul  says,  that  this  blessing  was 
accomplished  through  means  of  his  preaching.  Hence  it 
abundantly  appears,  that  he  is  a  faithful  minister  of  the 
New  Covenant — which  is  a  legitimate  testimony  in  favour 
of  his  apostleship.  The  ejDithet  fleshly  is  not  taken  here  in 
a  bad  sense,  but  means  soft  and  flexible,^  as  it  is  contrasted 
with  stony,  that  is,  hard  and  stubborn,  as  is  the  heart  of 
man  by  nature,  until  it  has  been  subdued  by  the  Spirit  of 
God.^ 

4.  And  such  trust  have  we  through  4.  Fiduciam  autem  eiusmodi  per 
Christ  to  God- ward  :  Christum  habemus  erga  Deum : 

5.  Not  that  we  are  sufficient  of  6.  Non  quod  idonei  simus  ex  no- 
ourselves  to  think  any  thing  as  of  bis  ad  eogitandum  quicquam,  tan- 
ourselves  ;  but  our  sufficiency  is  of  quam  ex  nobis  :  sed  facultas  nostra 
God.  ex  Deo  est. 

^  "  De  son  apostre  ;" — "  Against  his  apostle." 

8  "  Le  dernier  membre  de  la  sentence ;" — "  The  last  clause  of  the  sen- 
tence." 

3  "  Vn  coeur  docile  et  ployable,  ou  aise  a  ranger  ;" — "  A  heart  that  is 
teachable  and  flexible,  or  easy  to  manage." 

*  "  Jusques  a  ce  qu'il  soit  donte  et  amoUi  par  le  sainct  Esprit ;" — "  Until 
it  has  been  tamed  and  softened  by  the  Holy  Spirit. " 


CHAP.  in.  5.       SECOND  EPISTLE  TO  THE  CORINTHIANS.  169 

6.  \Vlio  also  hath  made  us  able  6.  Qiii  nos  fecit  idoneos  miuistros 
ministers  of  the  new  testament ;  not  Novi  testamenti,^  nonl  literae,  sed 
of  the  letter,  but  of  the  spirit:  for  Spiritus:  namlitera  quidem  occidit : 
the  letter  killeth,  but  the  spirit  giv-  Spiritus  autem  vivificat. 

eth  Ufe. 

7.  Butifthe  ministration  of  death,  7.  Quodsi  ministerium  mortis  in 
written  and  engraven  in  stones,  Uteris  insculptum  in  lapidibus  fuit 
was  glorious,  so  that  the  children  of  in  gloria,  ita  ut  non  possent  intueri 
Israel  could  not  stedfastly  behold  filii  Israel  in  faciem  Mosis  propter 
the  face  of  Moses  for  the  glory  of  gloriam  vultus  eius,  quae  aboletur  : 
his  countenance ;  which  glory  was 

to  be  done  away  : 

8.  How  shall  not  the  ministration  8.  Quomodo  non  magis  ministe- 
of  the  Spirit  be  rather  glorious  ?  rium  Spiritus  erit  in  gloria  ? 

9.  For  if  the  ministration  of  con-  9.  Si  enim  ministerimn  damna- 
demnation  he  glory,  much  more  doth  tionis,  gloria  :  quomodo  non  magis 
the  ministration  of  righteousness  abundet  {vel,  excellat)  ministerium 
exceed  in  glory.  iustitise  in  gloria  ? 

10.  For  even  that  which  was  10.  Etenim  quod  glorificatum 
made  glorious,  had  no  glory  in  this  fuit,  in  hac  parte,  non  fuit  glorifi- 
respect,  by  reason  of  the  glory  that  catum  propter  antecellentem  glo- 
excelleth.  riam. 

11.  For  if  that  which  is  done  away  11.  Si  enim  quod  aboletiu-,  per 
was  glorious,  much  more  that  which  gloriam  :  multo  magis  quod  manet, 
remaineth  is  glorious.  erit  in  gloria. 

4.  And  such  confidence.  As  it  was  a  magnificent  com- 
mendation, that  Panl  had  pronounced  to  the  honour  of  him- 
self and  his  Apostleship,  lest  he  should  seem  to  speak  of 
himself  more  confidently  than  was  befitting,  he  transfers 
the  entire  glory  to  God,  from  whom  he  acknowledges  that 
he  has  received  everything  that  he  has.  "  By  this  boast- 
ing/' says  he,  "  I  extol  Grod  rather  than  myself,  hy  whose 
grace  I  am  what  I  am."  (1  Cor.  xv.  10.)  He  adds,  as  he  is 
accustomed  to  do  hy  Christ,  because  he  is,  as  it  were,  the 
channel,  through  which  all  God's  benefits  flow  forth  to  us. 

5.  Not  that  we  are  competent?  When  he  thus  disclaims 
all  merit,  it  is  not  as  if  he  abased  himself  in  merely  pre- 
tended modesty,  but  instead  of  this,  he  speaks  what  he  truly 
thinks.  Now  we  see,  that  he  leaves  man  nothing.  For  the 
smallest  part,  in  a  manner,  of  a  good  work  is  thought.  In 
other  words,^  it  has  neither  the  first  part  of  the  praise,  nor 

1  "  Du  nouueau  Testament,  ou,  de  la  iwuuelle  alliance ;" — "  Of  the 
New  Testament,  or,  of  the  new  covenant.'* 

2  "  Non  point  que  "soyons  suffisans  ;" — "  Not  that  we  are  sufficient." 
^  "  Pour  le  moins ;" — "  At  least." 


]  70  COMMENTARY  ON  THE  CHAP.  111.  6. 

the  second  ;  and  yet  he  does  not  allow  us  even  this.  As  it 
is  less  to  think  than  to  will,  how  foolish  a  part  do  those  act, 
who  arrogate  to  themselves  a  right  will,  when  Paul  does  not 
leave  them  so  much  as  the  power  of  thinking  aught !  ^  Papists 
have  heen  misled  by  the  term  sufficiency,  that  is  made  use 
of  by  the  Old  Interpreter.^  For  they  think  to  get  off  by 
acknowledging  that  man  is  not  qualified  to  form  good  pur- 
poses, while  in  the  mean  time  they  ascribe  to  him  a  right 
apprehension  of  the  mind,  which,  with  some  assistance  from 
God,  may  effect  something  of  itself  Paul,  on  the  other 
hand,  declares  that  man  is  in  want,  not  merely  of  sufficiency 
of  himself,  (avrapKeoav,)  but  also  of  comiMency  (iKavorrjra,)^ 
which  would  be  equivalent  to  idoneitas  (fitness),  if  such  a 
term  were  in  use  among  the  Latins.  He  could  not,  there- 
fore, more  effectually  strip  man  bare  of  every  thing  good.* 

6.  Who  hath  made  us  competent.^  He  had  acknowledged 
himself  to  be  altogether  useless.  Now  he  declares,  that,  by 
the  grace  of  God,  he  has  been  qualified^  for  an  office,  for 

1  See  Institutes,  vol.  i.  pp.  328,  332.— ^c?. 

2  Wiclif  (1380)  following,  as  he  is  wont,  the  Vulgate,  renders  the 
verse  as  follows  :  "  Not  that  we  ben  sufficiente  to  thenke  ony  thing  of  us 
as  of  us :  but  oure  sufficience  is  of  God." — Ed. 

3  "  La  disposition,  preparation,  et  inclination ;" — "  Disposition,  prepara- 
tion, and  inclination." 

*  Charnock,  in  his  "  Discourse  on  the  Efficient  of  Regeneration," 
makes  an  interesting  allusion  to  Calvin's  exposition  of  this  verse. 
"  Thinking,"  says  he,  "  is  the  lowest  step  in  the  ladder  of  preparation ; 
'tis  the  first  act  of  the  creature  in  any  rational  production ;  yet  this 
the  Apostle  doth  remove  from  man,  as  in  every  part  of  it  his  own  act,  (2 
Cor.  iii.  5.)  Not  that  we  are  sufficient  of  ourselves  to  think  any  thing  as  of 
ourselves,  hut  our  sufficiency  is  of  God.  The  word  signifies — reasoning : 
no  rational  act  can  be  done  without  reasoning ;  this  is  not  purely  our  own. 
We  have  no  sufficiency  of  ourselves,  as  of  ourselves,  originally  and  radi- 
cally of  ourselves,  as  if  we  were  the  author  of  that  sufficiency,  either 
naturally  or  meritoriously.  And  Calvin  observes,  that  the  word  is  not 
eti/TupKuct,  but  tfiocvoryis — not  a  sclf -ability ,  but  an  aptitude  or  fitness  to  any 
gracious  thought.  How  can  we  oblige  him  by  any  act,  since,  in  every  part 
of  it.  it  is  from  him,  not  from  ourselves  ?  For  as  thinking  is  the  first  re- 
quisite, so  it  is  perpetually  requisite  to  the  progress  of  any  rational  act,  so 
that  every  thought  in  any  act,  and  the  whole  progress,  wherein  there  must 
be  a  whole  flood  of  thoughts,  is  from  the  sufficiency  of  God." — Charnock's 
Works,  vol.  ii.  p.  149. — Ed. 

*  "  Lequel  aussi  nous  a  rendus  suffisans  ministres  ;" — "  Who  also  hath 
made  us  sufficient  ministers." 

*  It  is  justly  observed  by  Barnes,  that  the  rendering  in  our  authorized 
version — "  Who  hath  made  us  able  ministers" — "  does  not  quite  meet  the 


CHAP.  III.  6.       SECOND  EPISTLE  TO  THE  CORINTHIANS.  171 

which  he  was  previously  unqualified.  From  this  we  infer 
its  magnitude  and  difficulty,  as  it  can  be  undertaken  by  no 
one,  that  has  not  been  previously  prepared  and  fashioned  for 
it  by  God.  It  is  the  Apostle's  intention,  also,  to  extol  the 
dignity  of  the  gospel.  There  is,  at  the  same  time,  no  doubt, 
that  he  indirectly  exposes  the  poverty  of  those,  who  boasted 
in  lofty  terms  of  their  endowments,  while  they  were  not 
furnished  with  so  much  as  a  single  drop  of  heavenly  grace. 

Not  of  the  letter  hut  of  the  spirit.  He  now  follows  out 
the  comparison  between  the  law  and  the  gospel,  which  he 
had  previously  touched  upon.  It  is  uncertain,  however, 
whether  he  was  led  into  this  discussion,  from  seeing,  that 
there  were  at  Corinth  certain  perverse^  devotees  of  the  law, 
or  whether  he  took  occasion  from  something  else  to  enter 
upon  it.  For  my  part,  as  I  see  no  evidence,  that  the  false 
apostles  had  there  confounded  the  law  and  the  gospel,  I  am 
rather  of  opinion,  that,  as  he  had  to  do  with  lifeless  de- 
claimers,  who  endeavoured  to  obtain  applause  through  mere 
prating,^  and  as  he  saw,  that  the  ears  of  the  Corinthians 
were  captivated  with  such  glitter,  he  was  desirous  to  show 

force  of  the  original,"  as  it  "  would  seem  to  imply  that  Paul  regarded 
himself  and  his  fellow-labourers  as  men  of  talents,  and  of  signal  ability  ; 
and  that  he  was  inclined  to  boast  of  it,"  while  instead  of  this  "  he  did 
not  esteem  himself  sufficient  for  this  work  in  his  own  strength,  (eh.  ii.  16  ; 
iii.  5)  ;  and  he  here  says,  that  God  had  made  him  sufficient :  not  able, 
talented,  learned,  but  sufficient,  {Udvuirsv  hfixs) ;  he  has  supplied  our  defi- 
ciency ;  he  has  rendered  us  competent  or  fit ; — if  a  word  may  be  coined  after 
the  manner  of  the  Greek  here,  '  he  has  sufficieiiced  us  for  this  work.' "  The 
unhappy  rendering  referred  to  had  originated  (as  is  shown  by  Granville 
Penn)  in  the  circumstance,  that  the  Vulgate  having  rendered  the  expres- 
sion— qui  idoneos  nos  fecit  ministros,  Wiclif  translated  it  as  follows :  which 
made  us  also  able  mynystris,  and  that,  while  Erasmus  suggested  that  it 
should  be  rendered — qui  idoneos  nos  fecit  ut  essemus  ministri,  quasi  dicas, 
idoneavit — who  ftted  or  qualified  us  to  be  ministers — and  while,  besides, 
in  the  first  translation  from  the  original  Greek,  in  1526,  Tyndale  ren- 
dered—  made  us  able  to  minister,  Wiclif 's  original  version  from  the 
Latin  was  recalled,  and  is  now  the  reading  of  our  authorized  version. — 
Ed. 

1  "  Mauuais  et  inconsiderez  ;" — "  Wicked  and  reckless." 

2  «  11  auoit  affaire  auec  des  gens  qui  sans  zele  preschoycnt  I'Euangile, 
comme  qui  prononceroit  vne  harangue  pour  son  plaisir,  et  n'ayans  que  le 
babil,  pourchassoyent  par  cela  la  faueur  des  hommes  ;" — "  He  had  to  do 
with  persons,  who  without  zeal  preached  the  gospel,  like  one  that  makes 
a  harangue  according  to  his  own  Hking,  and  while  they  had  nothing  but 
mere  talk,  endeavoured  by  this  means  to  procure  the  applause  of  men." 


172  COMMENTARY  ON  THE  CHAP.  III.  6. 

them  what  was  the  chief  excellence  of  the  gospel,  and  what 
was  the  chief  praise  of  its  ministers.  Now  this  he  makes  to 
consist  in  the  efficacy  of  the  Spirit.  A  comparison  between 
the  law  and  the  gospel  was  fitted  in  no  ordinary  degree  to 
show  this.  This  appears  to  me  to  be  the  reason  why  he 
came  to  enter  upon  it. 

There  is,  however,  no  doubt,  that  by  the  term  letter,  he 
means  the  Old  Testament,  as  by  the  term  spirit  he  means 
the  gospel ;  for,  after  having  called  himself  a  minister  of  the 
New  Testament,  he  immediately  adds,  by  way  of  exposition, 
that  he  is  a  minister  of  the  spirit,  and  contrasts  the  letter 
with  the  spirit.  We  must  now  enquire  into  the  reason  of 
this  designation.  The  exposition  contrived  by  Origen  has 
got  into  general  circulation — that  by  the  letter  we  ought  to 
understand  the  grammatical  and  genuine  meaning  of  Scrip- 
ture, or  the  literal  sense,  (as  they  call  it,)  and  that  by  the 
spirit  is  meant  the  allegorical  meaning,  which  is  commonly 
reckoned  to  be  the  spiritual  meaning.  Accordingly,  during 
several  centuries,  nothing  was  more  commonly  said,  or  more 
generally  received,  than  this — that  Paul  here  furnishes  us 
with  a  key  for  expounding  Scripture  by  allegories,  while 
nothing  is  farther  from  his  intention.  For  by  the  term  let- 
ter he  means  outward  preaching,  of  such  a  kind  as  does  not 
reach  the  heart ;  and,  on  the  other  hand,  by  spirit  he  means 
living  doctrine,  of  such  a  nature  as  worketh  effectually  (] 
Thess.  ii.  13)  on  the  minds  of  men,^  through  the  grace  of 
the  Spirit.  By  the  term  letter,  therefore,  is  meant  literal 
preaching — that  is,  dead  and  ineffectual,  perceived  only  by 
the  ear.  By  the  term  spirit,  on  the  other  hand,  is  meant 
spiritual  doctrine,  that  is,  what  is  not  merely  uttered  with 
the  mouth,  but  effectually  makes  its  way  to  the  souls  of  men 
with  a  lively  feeling.  For  Paul  had  an  eye  to  the  passage 
in  Jeremiah,  that  I  quoted  a  little  ago,  (Jer.  xxxi.  31,)^  where 
the  Lord  says,  that  his  law  had  been  proclaimed  merely  with 
the  mouth,  and  that  it  had,  therefore,  been  of  short  duration, 
because  the  people  did  not  embrace  it  in  their  heart,  and  he 


*  "  Es  coeurs  des  aiiditeurs ;" — "  In  the  hearts  of  the  hearers." 

*  See  p.  168. 


CHAP.  III.  6.      SECOND  EPISTLE  TO  THE  CORINTHIANS.  173 

promises  the  Spirit  of  regeneration  under  the  reign  of  Christ, 
to  write  his  gospel,  that  is,  the  new  covenant,  upon  their 
hearts.  Paul  now  makes  it  his  boast,  that  the  accomplish- 
ment of  that  prophecy  is  to  be  seen  in  his  preaching,  that 
the  Corinthians  may  perceive,  how  worthless  is  the  loquacity 
of  those  vain  boasters,  who  make  incessant  noise^  while  de- 
void of  the  efficacy  of  the  Spirit. 

It  is  asked,  however,  -whether  God,  under  the  Old  Testa- 
ment, merely  sounded  forth  in  the  way  of  an  external  voice, 
and  did  not  also  speak  inwardly  to  the  hearts  of  the  pious  by 
his  Spirit.  I  answer  in  the  first  place,  that  Paul  here  takes 
into  view  what  belonged  peculiarly  to  the  law  ;  for  although 
God  then  wrought  by  his  Spirit,  yet  that  did  not  take  its 
rise  from  the  ministry  of  Moses,  but  from  the  grace  of  Christ, 
as  it  is  said  in  John  i.  17 — The  law  was  given  by  Moses;  but 
grace  and  truth  came  by  Jesus  Christ.  True,  indeed,  the 
grace  of  God  did  not,  during  all  that  time,  lie  dormant,  but 
it  is  enough  that  it  was  not  a  benefit  that  belonged  to  the 
law.^  For  Moses  had  discharged  his  ofiice,  when  he  had 
delivered  to  the  people  the  doctrine  of  life,  adding  threat en- 
ings  and  promises.  For  this  reason  he  gives  to  the  law  the 
name  of  the  letter,  because  it  is  in  itself  a  dead  preaching ; 
but  the  gospel  he  calls  spirit,  because  the  ministry  of  the 
gospel  is  living,  nay,  lifegiving. 

I  answer  secondly,  that  these  things  are  not  affirmed  ab- 
solutely in  reference  either  to  the  law  or  to  the  gospel,  but 
in  respect  of  the  contrast  between  the  one  and  the  other ; 
for  even  the  gospel  is  not  always  spirit.  When,  however,  we 
come  to  compare  the  two,  it  is  truly  and  properly  affirmed, 
that  the  nature  of  the  law  is  to  teach  men  literally,  in  such 
a  way  that  it  does  not  reach  farther  than  the  ear ;  and  that, 
on  the  other  hand,  the  nature  of  the  gospel  is  to  teach  spi- 
7'itually,  because  it  is  the  instrument  of  Christ's  grace.  This 
depends  on  the  appointment  of  God,  who  has  seen  it  meet 
to  manifest  the  efficacy  of  his  Spirit  more  clearly  in  the 

^  '*  Orient  et  gazouillent ;" — "  Cry  and  chirp." 

2  "  U  suffit,  que  ce  n'estoit  point  par  le  moyen  de  la  loy :  car  elle  n'auoit 
point  cela  de  propre ;" — "  It  is  enough  that  it  was  not  by  means  of  the 
law  ;  for  it  did  not  belong  pecuharly  to  it." 


]  74  COMMENTARY  ON  THE  CHAP.  III.  6. 

gospel  than  in  the  law,  for  it  is  his  work  exclusively  to  teach 
effectually  the  minds  of  men. 

When  Paul,  however,  calls  himself  a  Minister  of  the  Spirit, 
he  does  not  mean  by  this,  that  the  grace  of  the  Holy  Spirit 
and  his  influence,  were  tied  to  his  preaching,  so  that  he 
could,  whenever  he  pleased,  breathe  forth  the  Spirit  along 
with  the  utterance  of  the  voice.  He  simply  means,  that 
Christ  blessed  his  ministry,  and  thus  accomplished  what 
was  predicted  respecting  the  gospel.  It  is  one  thing  for 
Christ  to  connect  his  influence  with  a  man's  doctrine,^  and 
quite  another  for  the  man's  doctrine^  to  have  such  efficacy 
of  itself  We  are,  then,  Ministers  of  the  Spirit,  not  as  if  we 
held  him  inclosed  within  us,  or  as  it  were  captive — not  as  if 
we  could  at  our  pleasure  confer  his  grace  upon  all,  or  upon 
whom  we  pleased — but  because  Christ,  through  our  instru- 
mentality, illuminates  the  minds  of  men,  renews  their  hearts, 
and,  in  short,  regenerates  them  wholly.^  It  is  in  consequence 
of  there  being  such  a  connection  and  bond  of  union  between 
Christ's  grace  and  man's  efibrt,  that  in  many  cases  that  is 
ascribed  to  the  minister  which  belongs  exclusively  to  the 
Lord.  For  in  that  case  it  is  not  the  mere  individual  that  is 
looked  to,  but  the  entire  dispensation  of  the  gospel,  which 
consists,  on  the  one  hand,  in  the  secret  influence  of  Christ, 
and,  on  the  other,  in  man's  outward  eflbrts. 

For  the  letter  killeth.  This  passage  was  mistakingly  per- 
verted, first  by  Origen,  and  afterwards  by  others,  to  a  spu- 
rious signification.  From  this  arose  a  very  pernicious  error 
— that  ^of  imagining  that  the  perusal  of  Scripture  would  be 
not  merely  useless,  but  even  injurious,*  unless  it  were  drawn 
out  into  allegories.  This  error  was  the  source  of  many 
evils.  For  there  was  not  merely  a  liberty  allowed  of  adul- 
terating the  genuine  meaning  of  Scripture,^  but  the  more  of 

^  "  Au  ministere  de  I'homme  qui  enseigne ;" — "  To  the  ministry  of  the 
man  that  teaches." 

2  "  La  doctrine  de  I'homme,  c'est  a  dire,  son  ministere ;"— "  The  doctrine 
of  the  man,  that  is  to  say,  his  ministry." 

3  The  reader  will  find  the  same  subject  largely  treated  of  by  Calvin, 
when  commenting  on  1  Cor.  iii.  6.  See  Calvin  on  the  Corinthians,  vol. 
i.  pp.  128-9.—^^. 

*  "  Dangereuse ;" — "  Dangerous." 

*  "  De  corrompre  et  desguiser  le  vray  et  naturel  sens  de  1'  Escriture ;" 


CHAP.  III.  7.    SECOND  EPISTLE  TO  THE  CORINTHIANS.  1  75 

audacity  any  one  had  in  this  manner  of  acting,  so  much  the 
more  eminent  an  interpreter  of  Scrii:)ture  was  he  accounted. 
Thus  many  of  the  ancients  recklessly  played  with  the  sacred 
word  of  God/  as  if  it  had  been  a  ball  to  be  tossed  to  and 
fro.  In  consequence  of  this,  too,  heretics  had  it  more  in 
their  power  to  trouble  the  Church  ;  for  as  it  had  become  a 
general  practice  to  make  any  passage  whatever^  mean  any- 
thing that  one  might  choose,  there  was  no  frenzy  so  absurd 
or  monstrous,  as  not  to  admit  of  being  brought  forward  under 
some  pretext  of  allegory.  Even  good  men  themselves  were 
carried  headlong,  so  as  to  contrive  very  many  mistaken  opin- 
ions, led  astray  through  a  fondness  for  allegory. 

The  meaning  of  this  passage,  however,  is  as  follows — that^ 
if  the  word  of  God  is  simply  uttered  with  the  mouth,  it  ia 
an  occasion  of  death,  and  that  it  is  lifegiving,  only  when  it  is 
received  with  the  heart.  The  terms  letter  and  spirit,  there- 
fore, do  not  refer  to  the  exposition  of  the  word,  but  to  ita 
influence  and  fruit.  Why  it  is  that  the  doctrine  merely 
strikes  upon  the  ear,  without  reaching  the  heart,  we  shall  see 
presently. 

7.  But  if  the  ministry  of  death.  He  now  sets  forth  the 
dignity  of  the  gospel  by  this  argument — that  God  conferred 
distinguished  honour  upon  the  law,  which,  nevertheless,  is 
nothing  in  comparison  with  the  gospel.  The  law  was  ren- 
dered illustrious  by  many  miracles.  Paul,  however,  touches 
here  upon  one  of  them  merely — that  the  face  of  Moses  shone 
with  such  splendour  as  dazzled  the  eyes  of  all.  That  splen- 
dour was  a  token  of  the  glory  of  the  law.     He  now  draws  an 

— "  Of  corrupting  and  disguising  the  true  and  natural  meaning  of  Scrip- 
ture." 

^  "  Can  you  seriously  think  the  Scriptures,"  says  Rev.  Andrew  Fuller,  in 
his  Thoughts  on  Preaching,  "  to  be  a  book  of  riddles  and  conundrums,  and 
that  a  Christian  minister  is  properly  employed  in  giving  scope  to  his  fancy 
in  order  to  discover  their  solution?  ....  All  Scripture  is  profitable  in 
some  way,  some  for  doctrine,  some  for  reproof,  some  for  correction,  and 
some  for  instruction  in  righteousness,  but  all  is  not  to  be  turned  into  alle- 
gory. If  we  must  play,  let  it  be  with  things  of  less  consequence  than  the 
word  of  the  eternal  God." — Fuller's  Worths,  vol.  iv.  p.  694.  The  attentive 
reader  cannot  fail  to  observe,  how  very  frequently  our  author  exposes,  in 
the  strongest  terms,  the  exercise  of  mere  fancy  in  the  interpretation  of  the 
Holy  Scriptures.     See  Calvin  on  the  Corinthians,  vol.  i.  p.  294. — Ed. 

-  "  Vn  propos  et  vn  mot ;" — "  A  passage  and  a  word." 


1  76  COMMENTARY  ON  THE  CHAP.  III.  7. 

argument  from  the  less  to  the  greater — that  it  is  befitting, 
that  the  glory  of  the  gospel  should  shine  forth  with  greater 
lustre,  inasmuch  as  it  is  greatly  superior  to  the  law. 

In  the  first  place,  he  calls  the  law  the  ministry  of  death. 
Secondly,  he  says,  that  the  doctrine  of  it  was  written  in  let- 
ters, and  with  ink.  Thirdly,  that  it  was  engraven  on  stones. 
Fourthly,  that  it  was  not  of  perpetual  duration  ;  but,  instead 
of  this,  its  condition  was  temporary  and  fading.  And,  fifthly, 
he  calls  it  the  ministry  of  condemnation.  To  render  the 
antitheses  complete,  it  would  have  been  necessary  for  him  to 
employ  as  many  corresponding  clauses  in  reference  to  the 
gospel ;  but  he  has  merely  spoken  of  it  as  being  the  ministry 
of  the  Spirit,  and  of  righteousness,  and  as  enduring  for  ever. 
If  you  examine  the  words,  the  correspondence  is  not  com- 
plete, but  so  far  as  the  matter  itself  is  concerned,  what  is 
expressed  is  sufficient.^  For  he  had  said  that  the  Spirit 
giveth  life,  and  farther,  that  men's  hearts  served  instead  of 
stones,  and  disposition  in  the  place  of  ink. 

Let  us  now  briefly  examine  those  attributes  of  the  law 
and  the  gospel.  Let  us,  however,  bear  in  mind,  that  he  is 
not  speaking  of  the  whole  of  the  doctrine  that  is  contained 
in  the  law  and  the  Prophets ;  and  farther,  that  he  is  not 
treating  of  what  happened  to  the  fathers  under  the  Old  Tes- 
tament, but  merely  notices  what  belongs  peculiarly  to  the 
ministry  of  Moses.  The  law  was  engraven  on  stones,  and 
hence  it  was  a  literal  doctrine.  This  defect  of  the  law  re- 
quired to  be  corrected  by  the  gospel,  because  it  could  not 

^  Piscator  brings  out  the  comparison  here  drawn  by  the  Apostle  between 
the  law  and  the  gospel,  as  presenting  eight  points  of  contrast,  as  follows : — 

1.  Novi  Testamenti.  (New  Tes-         1.  Veteris  Testamenti.  (Old  Tes- 

tament.) tament.) 

2.  Spiritus.     (Spirit.)  2.  Literse.  (Letter.) 

3.  Vitffi.   (Life.)  3.  Mortis.  (Death.) 

4.  Inscriptum  cordibus.  (Written        4.  Inscriptmn  lapidibus.     (Writ- 

on  men's  hearts.)  ten  on  stones.) 

5.  Semper  durans.  (Everlasting.)         5.  Abolendum.      (To    be    done 

away.) 

6.  Justitiae.  (Righteousness.)  6.  Damnationis.  (Condemnation.) 
7.^Excellenter  gloriosum.  (Emi-         7.  Illius  Respectu  u'^o^ov.    (Com- 

nently  glorious.)  paratively  devoid  of  glory . ) 

8.  Perspicuum.  (Clear.)  8.    Obscurum.  (Obscure.) 

Piscatoris  Scholia  in  Epist.  ii.  ad  Corinth. — Ed. 


CHAP.  III.  7.    SECOND  EPISTLE  TO  THE  CORINTHIANS.  177 

but  be  brittle,  so  long  as  it  was  merely  engraven  on  tables 
of  stone.  The  gospel,  therefore,  is  a  holy  and  inviolable 
covenant,  because  it  was  contracted  by  the  Spirit  of  God, 
acting  as  security.  From  this,  too,  it  follows,  that  the  law 
w^as  the  ministry  of  condemnation  and  of  death ;  for  when 
men  are  instructed  as  to  their  duty,  and  hear  it  declared, 
that  all  who  do  not  render  satisfaction  to  the  justice  of  God 
are  cursed,  (Deut.  xxvii.  26,)  they  are  convicted,  as  under 
sentence  of  sin  and  death.  From  the  law,  therefore,  they 
derive  nothing  but  a  condemnation  of  this  nature,  because 
God  there  demands  what  is  due  to  him,  and  at  the  same 
time  confers  no  power  to  perform  it.  The  gospel,  on  the 
other  hand,  by  which  men  are  regenerated,  and  are  recon- 
ciled to  God,  through  the  free  remission  of  their  sins,  is  the 
ministry  of  righteousness,  and,  consequently,  of  life  also. 

Here,  however,  a  question  arises :  As  the  gospel  is  the 
odour  of  death  unto  death  to  some,  (2  Cor,  ii.  16,)  and  as 
Christ  is  a  rock  of  offence,  and  a  stone  of  stumbling  set  for 
the  ruin  of  many}  (Luke  ii.  34  ;  1  Peter  ii.  8,)  why  does  he 
represent,  as  belonging  exclusively  to  the  law,  what  is  com- 
mon to  both  ?  Should  you  reply,  that  it  happens  acciden- 
tally that  the  gospel  is  the  source  of  death,  and,  accord- 
ingly, is  the  occasion  of  it  rather  than  the  cause,  inasmuch 
as  it  is  in  its  own  nature  salutary  to  all,  the  difficulty  will 
still  remain  unsolved ;  for  the  same  answer  might  be  re- 
turned with  truth  in  reference  to  the  laAV.  For  we  hear  what 
Moses  called  the  people  to  bear  witness  to — that  he  had 
set  before  them  life  and  death.  (Deut.  xxx.  15.)  We  hear 
what  Paul  himself  says  in  Rom.  vii.  10 — that  the  law  has 
turned  out  to  our  ruin,  not  through  any  fault  attaching 
to  it,  but  in  consequence  of  our  wickedness.  Hence,  as 
the  entailing  of  condemnation  upon  men  is  a  thing  that 
happens  alike  to  the  law  and  the  gospel,  the  difficulty  still 
remains. 

My  answer  is  this — that  there  is,  notwithstanding  of  this, 
a  great  diiference  between  them  ;  for  although  the  gospel  is 
an  occasion  of  condemnation  to  many,  it  is  nevertheless,  on 

^  The  occasion  of  the  ruin  of  unbelievers  is  explained  by  Calvin  at 
considerable  length  in  the  Harmony,  vol.  i.  pp.  148,  149. — Ed. 
VOL.  II.  M 


178  COMMENTARY  ON  THE  CHAP.  III.  7. 

good  grounds,  reckoned  tlie  doctrine  of  life,  because  it  is 
the  instrument  of  regeneration,  and  offers  to  us  a  free  recon- 
ciliation with  God.  The  law,  on  the  other  hand,  as  it  simply 
prescribes  the  rule  of  a  good  life,  does  not  renew  men's 
hearts  to  the  obedience  of  righteousness,  and  denounces 
everlasting  death  upon  transgressors,  can  do  nothing  but 
condemn}  Or  if  you  prefer  it  in  another  way,  the  office  of 
the  law  is  to  show  us  the  disease,  in  such  a  way  as  to  show 
us,  at  the  same  time,  no  hope  of  cure :  the  office  of  the  gospel 
is,  to  bring  a  remedy  to  those  that  were  past  hope.  For  as 
the  law  leaves  man  to  himself,  it  condemns  him,  of  neces- 
sity, to  death  ;  while  the  gospel,  bringing  him  to  Christ, 
opens  the  gate  of  life.  Thus,  in  one  word,  we  find  that  it 
is  an  accidental  property  of  the  law,  that  is  perpetual  and 
inseparable,  that  it  killeth;  for  as  the  Apostle  says  elsewhere, 
(Gal.  iii.  10,)  All  that  remain  under  the  law  are  subject  to 
the  curse.  It  does,  not,  on  the  other  hand,  invariably  happen 
to  the  gospel,  that  it  kills,  for  in  it  is  revealed  the  inghteous- 
ness  of  God  from  faith  to  faith,  and  therefore  it  is  i\ie  power 
of  God  unto  salvation  to  every  one  that  helieveth.  (Rom  i. 
17,  18.)^ 

It  remains,  that  we  consider  the  last  of  the  properties  that 
are  ascribed.  The  Apostle  says,  that  the  law  was  but  for 
a  time,  and  required  to  be  abolished,  but  that  the  gospel,  on 
the  other  hand,  remains  for  ever.  There  are  various  reasons 
why  the  ministry  of  Moses  is  pronounced  transient,  for  it 
was  necessary  that  the  shadows  should  vanish  at  the  coming 
of  Christ,   and  that  statement — The  law  and  the  Pro^^hets 

1  "  Elle  ne  nous  pent  apporter  autre  chose  que  condemnation ;" — "  It 
can  bring  us  nothing  but  condemnation." 

2  Turretine,  in  his  Institutes  of  Controversial  Theology,  (vol.  ii.  p.  159,) 
gives  a  much  similar  view  of  the  matter,  of  which  Calvin  here  treats. 
"  Quando  lex  vocatur  litera  occidens,  et  ministerium  mortis  et  condemna- 
tionis,  (2  Cor.  iii.  6,  7,  8,  9,)  intelligenda  est  non  per  se  et  natura  sua,  sed 
per  accidens,  ob  corruptionem  hominis,  non  absolute  et  simpliciter,  sed 
secundum,  quid  quando  spectatur  ut  foedus  operum,  opposite  ad  foedus 
gratise ;" — "  When  the  law  is  called  a  killing  letter,  and  the  ministry  of 
death  and  condemnation,  (2  Cor.  iii.  6,  7,  8,  9.)  it  must  be  imderstood  to 
be  so,  not  in  itself  and  in  its  own  nature,  but  accidentally,  in  consequence 
of  man's  corruption — not  absolutely  and  expressly,  but  relatively,  when 
viewed  as  a  covenant  of  works,  as  contrasted  with  the  covenant  of  grace." 
—Ed. 


CHAP.  III.  10.   SECOND  EPISTLE  TO  THE  CORINTHIANS.  1  79 

were  until  John — (Matt.  xi.  18) — applies  to  more  tlian  tlie 
mere  shadows.  For  it  intimates,  tliat  Christ  has  put  an  end 
to  the  ministry  of  Moses,  which  was  peculiar  to  him,  and  is 
distinguished  from  the  gospel.  Finally,  the  Lord  declares 
by  Jeremiah,  that  the  weakness  of  the  Old  Testament  arose 
from  this — that  it  was  not  engraven  on  men's  hearts.  (Jer. 
xxxi.  32,  33.)  For  my  part,  I  understand  that  abolition  of 
the  law,  of  which  mention  is  here  made,  as  referring  to  the 
whole  of  the  Old  Testament,  in  so  far  as  it  is  opposed  to  the 
gospel,  so  that  it  corresponds  with  the  statement — The  law 
and  the  Prophets  were  until  John.  For  the  context  requires 
this.  For  Paul  is  not  reasoning  here  as  to  mere  ceremonies, 
but  shows  how  much  more  powerfully  the  Spirit  of  God 
exercises  his  power  in  the  gospel,  than  of  old  under  the  law. 

So  that  they  could  not  look.  He  seems  to  have  had  it  in 
view  to  reprove,  indirectly,  the  arrogance  of  those,  who  de- 
spised the  gospel  as  a  thing  that  was  excessively  mean,^  so 
that  they  could  scarcely  deign  to  give  it  a  direct  look.  "  So 
great,''  says  he,  "  was  the  splendour  of  the  law,  that  the 
Jews  could  not  endure  it.  What,  then,  must  we  think  of 
the  gospel,  the  dignity  of  which  is  as  much  superior  to  that 
of  the  law,  as  Christ  is  more  excellent  than  Moses?" 

10.  What  was  7-ende7^ed  glorious.  This  is  not  a  correction 
of  what  goes  before,  but  rather  a  confirmation  ;  for  he  means 
that  the  glory  of  the  law  is  extinguished  when  the  gospel 
comes  forth.  As  the  moon  and  stars,  though  in  themselves 
they  are  not  merely  luminous,  but  diffuse  their  light  over 
the  whole  earth,  do,  nevertheless,  disappear  before  the  bright- 
ness of  the  sun  ;  so,  however  glorious  the  law  was  in  itself, 
it  has,  nevertheless,  no  glory  in  comparison  with  the  excel- 
lence of  the  gospel.  Hence  it  follows,  that  we  cannot  suffi- 
ciently prize,  or  hold  in  sufficient  esteem  the  glory  of  Christ, 
which  shines  forth  in  the  gospel,  like  the  splendour  of  the 
sun  when  beaming  forth ;  and  that  the  gospel  is  foolishly 
handled,  nay  more,  is  shamefully  profaned,  where  the  power 
and  majesty  of  the  Spirit  do  not  come  forth  to  view,  so  as 
to  draw  up  men's  minds  and  hearts  heavenward. 

1  "  Trop  abiecte  et  contemptible  :*' — "  Excessively  mean  and  contemp- 
tible." 


180 


COMMENTARY  ON  THE 


CHAP.  III.  12. 


12.  Seeing  then  tliat  we  have 
such  hope,  we  use  great  plamness 
of  speech : 

13.  And  not  as  Moses,  which  put 
a  vail  over  his  face,  that  the  chil- 
dren of  Israel  could  not  steadfastly 
look  to  the  end  of  that  which  is 
abolished : 

14.  But  their  minds  were  blinded : 
for  unti]  this  day  remaineth  the  same 
vail  untaken  away  in  the  reading  of 
the  old  testament ;  which  vail  is 
done  away  in  Christ. 

15.  But  even  unto  this  day,  when 
Moses  is  read,  the  vail  is  upon  their 
heart. 

16.  Nevertheless,  when  it  shall 
turn  to  the  Lord,  the  vail  shall  be 
taken  away. 

17.  Now  the  Lord  is  that  Spirit : 
and  where  the  Spirit  of  the  Lord  is, 
there  is  liberty. 

18.  But  we  all,  with  open  face 
beholding  as  in  a  glass  the  glory  of 
the  Lord,  are  changed  into  the  same 
image,  from  glory  to  glory,  even  as 
by  the  Spirit  of  the  Lord. 


12.  Habentes  igitur  hanc  spem, 
multa  fiducia  {vel,  libertate)  utimur. 

13.  Et  non  quemadmodum  Moses 
(Exod.  xxxiv.  33-35)  ponebat  vela- 
men  ante  faciem  suam,  ut  non  intu- 
erentur  fihi  Israel  in  finem  eius  quod 
aboletur.i 

14.  Sed  excoecati  sunt^  sensus 
eorum :  nam  usque  in  hunc  diem 
velamen  illud  in  lectione  Veteris 
Testamenti^  manet :  nee  tollitur,  eo 
quod  aboletur  per  Christum.* 

15.  Sed  usque  in  hodiernum  diem, 
quum  legitur  Moses,  velamen  eorum 
cordibus  impositum  est. 

16.  At  ubi  con  versus  fiierit  ad 
Dominum,  auferetur  velamen. 

17.  Dominus  Spiritus  est:  ubi 
autem  Spiritus  Domini,  ilhc  liber- 
tas. 

18.  Nos  autem  omnes  retecta  fa- 
cie gloriam  Domini  in  speculo  con- 
spicientes,  in  eandem  imagmem 
transformamur  a  gloria  in  gloriam, 
tanquam  a  Domini  Spiritu. 


^  "  Ne  regardassent  a  la  fin  de  ce  qui  deuoit  prendre  fin ;"  ou,  "  ne  veis- 
sent  de  bout  de  ce,"  &c. ;  ou,  "  ne  veissent  iusqu'au  fons  de  ce  qui,"  &c.  ; 
— "  Could  not  look  to  the  end  of  what  requu'ed  to  be  abolished ;"  or,  "  could 
not  see  to  the  close  of  what,"  &c. ;  or,  "  could  not  see  to  the  bottom  of 
what,"  &c. 

2  "  Aueuglez  ou  endurcis;" — "  Bhnded  or  hardened." 

3  "  The  Apostle  says,  (2  Cor.  iii.  14,)  speaking  of  his  countrymen — 
'  Until  this  day  remaineth  the  veil  untaken  away  in  the  reading  of  the  Old 
Testament/  Q"^'  t^  uvxyveua-u  rJjj  Toikaicis  lia.6viKyi5 .^  The  word  in  this 
application  is  always  rendered  in  our  language  Testament.  We  have  in 
this  followed  the  Vulgate,  as  most  modern  translators  also  have  done.  In 
the  Geneva  French,  the  word  is  rendered  both  ways  in  the  title,  that  the 
one  may  serve  in  explaining  the  other.  '  Le  Nouveau  Testament,  c'est  a 
dire.  La  Nouvelle  Alliance ;' — ( '  The  New  Testament,  that  is  to  say.  The 
New  Covenant,')  in  which  they  copied  Beza,  who  says — '  Testamentmn 
Novum,  sive  Foedus  No\aim ;' — («  The  New  Testament,  or  the  New  Cove- 
nant.') That  the  second  rendering  of  the  word  is  the  better  version,  is 
unquestionable ;  but  the  title  appropriated  by  custom  to  a  particular  book 
is  on  the  same  footing  with  a  proper  name,  which  is  hardly  considered  as 
a  subject  for  criticism.  Thus  we  call  Caesar's  Diary  Ctesar's  Commen- 
taries, from  their  Latin  name,  though  very  different  in  meaning  from  the 
EngUsh  word." — Cantphell  on  the  Gospels,  Dissertation  v.  p.  iii.  sect.  3. 
—Ed. 

*  "  Pource  qu'elle  est  abolie,  ou,  laquelle  est ;" — "  Because  it  is  abol- 
ished, or,  which  is." 


CHAP.  III.  12.      SECOND  EPISTLE  TO  THE  CORINTHIANS.  181 

12.  Having  therefore  this  hope.  Here  lie  advances  still 
farther,  for  he  does  not  treat  merely  of  the  nature  of  the  law, 
or  of  that  enduring  quality  of  which  we  have  spoken,  hut 
also  of  its  abuse.  True,  indeed,  this  also  belonged  to  its 
nature,  that,  being  covered  with  a  veil,  it  was  not  so  manifest 
to  the  eye,  and  that  by  its  brightness  it  inspired  terror,  and 
accordingly  Paul  says  elsewhere,  what  amounts  to  the  same 
thing — that  the  people  of  Israel  had  received  from  it  the 
spirit  of  bondage  unto  fear.  (Rom.  viii.  1 5.)  Here,  however, 
he  speaks  rather  of  an  abuse  that  was  foreign  and  adventi- 
tious.^ There  was  at  that  time  in  all  quarters  a  grievous 
stumbling-block  arising  from  the  wantonness  of  the  Jews, 
inasmuch  as  they  obstinately  rejected  Christ.^  In  conse- 
quence of  this,  weak  consciences  were  shaken,  being  in 
doubt,  whether  they  should  embrace  Christ,  inasmuch  as  he 
was  not  acknowledged  by  the  chosen  people.^  This  kind  of 
scruple  the  Apostle  removes,  by  instructing  them,  that  their 
blindness  had  been  prefigured  even  from  the  beginning, 
inasmuch  as  they  could  not  behold  the  face  of  Moses,  except 
through  the  medium  of  a  veil.  As,  therefore,  he  had  stated 
previously,  that  the  law  was  rendered  glorious  by  the  lustre 
of  Moses'  countenance,  so  now  he  teaches,  that  the  veil  was 
an  emblem  of  the  blindness  that  was  to  come  upon  the  people 
of  Israel,  for  the  person  of  Moses  represents  the  law.  The 
Jews,  therefore,  acknowledged  by  this,  that  they  had  not 
eyes  to  behold  the  law,  except  when  veiled. 

This  veil,  he  adds,  is  not  taken  away,  except  by  Christ. 
From  this  he  concludes,  that  none  are  susceptible  of  a  right 
apprehension,  but  those  who  direct  their  minds  to  Christ.'* 
In  the  first  place,  he  draws  this  distinction  between  the  law 
and  the  Gospel — that  the  brightness  of  the  former  rather 
dazzled  men's  eyes,  than  enlightened  them,  while  in  the  lat- 


^  "  D'vn  abus  accidental,  et  qui  estoit  venu  d'ailleurs ;" — "  Of  an  abuse 
that  was  accidental,  and  that  had  come  from  another  quarter." 

2  "  De  ce  qu'ils  reiettoyent  lesus  Christ  d'vne  maUce  endurcie :" — "  In- 
asmuch as  they  rejected  Christ  with  a  hardened  malice." 

3  "  Yeu  que  le  peuple  esleu  ne  le  recognoissoit  point  pour  Sauueur ;" — 
"Inasmuch  as  the  chosen  people  did  not  acknowledge  him  as  a  Saviour." 

*  "  Ceux   qui   appliquent  leur   entendement  a  cognoistre    Christ;" — 
"  Those  who  apply  their  understandings  to  the  knowledge  of  Christ." 


182  COMMENTARY  ON  THE  CHAP.  III.  14. 

ter,  Christ's  glorious  face  is  clearly  beheld.  He  now  trium- 
phantly exults,  on  the  ground  that  the  majesty  of  the  GosjdcI 
is  not  terrific,  but  amiable^ — is  not  hid,  but  is  manifested 
familiarly  to  all.  The  term  Trapfrnala,  confidence,  he  employs 
here,  either  as  meaning  an  elevated  magnanimity  of  spirit, 
with  which  all  ministers  of  the  Gospel  ought  to  be  endowed, 
or  as  denoting  an  open  and  full  manifestation  of  Christ ;  and 
this  second  view  is  the  more  probable,  for  he  contrasts  this 
confidence  with  the  obscurity  of  the  law.^ 

13.  Not  as  Moses.  Paul  is  not  reasoning  as  to  the  inten- 
tion of  Moses.  For  as  it  was  his  office,  to  publish  the  law^  to 
his  people,  so,  there  can  be  no  doubt  that  he  was  desirous, 
that  its  true  meaning  should  be  apprehended  by  all,  and 
that  he  did  not  intentionally  involve  his  doctrine  in  obscurity, 
but  that  the  fault  was  on  the'part  of  the  people.  As,  there- 
fore, he  could  not  renew  the  minds  of  the  hearers,  he  was 
contented  with  faithfully  discharging  the  duty  assigned  to 
him.  Nay  more,  the  Lord  having  commanded  him  to  put  a 
veil  betw^een  his  face  and  the  eyes  of  the  beholders,  he 
obeyed.  Nothing,  therefore,  is  said  here  to  the  dishonour  of 
Mo^es,  for  he  was  not  required  to  do  more  than  the  commis- 
sion, that  was  assigned  to  him,  called  for.  In  addition  to 
this,  that  bluntness,  or  that  weak  and  obtuse  vision,  of  which 
Paul  is  now  speaking,  is  confined  to  unbelievers  exclusively, 
because  the  law  though  wrapt  up  in  figures,^  did  neverthe- 
less impart  wisdom  to  babes,  Ps.  xix.  7.^ 

14.  Their  understandings  were  blinded.  He  lays  the 
whole  blame  upon  them,  inasmuch  as  it  was  owing  to  their 

^  "  Aimable,  et  attrayante  ;" — "  Amiable,  and  attractive." 
2  "  We  speak  not  only  with  all  confidence,  but  with  all  imaginable  plain- 
ness; keeping  back  nothing;  disguising  nothing;  conceahng  nothing;  and 
here  we  differ  greatly  from  Jewish  doctors,  and  from  the  Gentile  philoso- 
phers, who  affect  obscurity,  and  endeavour,  by  figures,  metaphors,  and 
allegories,  to  hide  everything  from  the  ^oilgar.  But  we  wish  that  all  may 
hear;  and  we  speak  so  that  all  may  understand." — Dr.  Adam  Clarke. — 
Ed. 

*  "  Figures  et  ombres  ;" — "  Figures  and  shadows." 

*  "  The  clause  rendered  in  our  authorized  version — making  wise  the 
simple,  is  rendered  by  Calvin,  instructing  the  babe  in  wisdom.  In  Tyn- 
dale's  Bible  the  reading  is,  '  And  giveth  wisdom  even  unto  babes.'  Babes 
is  the  word  used  in  most  of  the  versions." — Calvin  on  the  Psalms,  vol.  i. 
p.  317,  n.  2. — Ed. 


CHAP.  III.  16.       SECOND   EPISTLE   TU  THE  COKINTHIANS.  18o 

blindness,  that  they  did  not  make  any  proficiency  in  the 
doctrine  of  the  law.  He  afterwards  adds,  That  veil  remain- 
eth  even  until  this  day.  By  this  he  means,  that  that  dulness 
of  vision  was  not  for  a  single  hour  merely,  but  prefigured 
what  the  condition  of  the  nation  would  be  in  time  to  come. 
"  That  veil  with  which  Moses  covered  his  face,  when  pub- 
lishing the  law,  was  the  emblem  of  a  stupidity,  that  would 
come  upon  that  people,  and  would  continue  upon  them  for  a 
long  period.  Thus  at  this  day,  when  the  law  is  preached  to 
them,  in  hearing  they  hear  not,  and  in  seeing  they  see  not. 
(Matt.  xiii.  13.)  There  is  no  reason,  however,  why  we 
should  be  troubled,  as  though  some  new  thing  had  happened. 
(1  Peter  iv.  1 2.)  God  has  shown  long  ago  under  the  type 
of  the  veil,  that  it  would  be  so.  Lest,  however,  any  blame 
should  attach  to  the  law,  he  again  repeats  it,  tliat  their  hearts 
luere  covered  with  a  veil. 

And  it  is  not  removed,  because  it  is  done  away  through 
Christ.  He  assigns  a  reason,  why  they  are  so  long  in  blind- 
ness in  the  midst  of  light.  For  the  law  is  in  itself  bright, 
but  it  is  only  when  Christ  appears  to  us  in  it,  that  we  enjoy 
its  splendour.  The  Jews  turn  away  their  eyes  as  much  as 
they  can  from  Christ.  It  is  not  therefore  to  be  wondered, 
if  they  see  nothing,  refusing  as  they  do  to  behold  the  sun. 
This  blindness  on  the  part  of  the  chosen  people,  especially  as 
it  is  so  long  continued,  admonishes  us  not  to  be  lifted  up 
with  pride,  relying  on  the  benefits  that  God  has  conferred 
upon  us.  This  point  is  treated  of  in  Rom.  xi.  20.  Let,  how- 
ever, the  reason  of  this  blindness  deter  us  from  contempt  of 
Christ,  which  God  so  grievously  punislies.  In  the  mean 
time,  let  us  learn,  that  without  Christ,  the  Sun  of  righteous- 
ness, (Mai.  iv.  2,)  there  is  no  light  even  in  the  law,  or  in 
the  whole  word  of  God. 

16.  But  when  he  shall  have  turned  to  the  Lord.  This 
passage  has  hitherto  been  badly  rendered,  for  both  Greek 
and  Latin  writers  have  thouo^ht  that  the  word  Israel  was  to 
be  understood,  whereas  Paul  is  speaking  of  Moses.  He  had 
said,  that  a  veil  is  upon  the  hearts  of  tlie  Jews,  when  Moses 
is  read.  He  immediately  adds,  As  soon  as  he  will  have 
turned  to  the  Lord,  the  veil  luill  be  taken  away.     Who  does 


184  COMMENTARY  ON  THE  CHAP.  III.  l7. 

not  see,  that  this  is  said  of  Moses,  that  is,  of  the  law  ?  For 
as  Christ  is  the  end}  of  it,  (Rom.  x.  4,)  to  which  it  ought  to 
be  referred,  it  was  turned  away  in  another  direction,  when 
the  Jews  shut  out  Christ  from  it.  Hence,  as  in  the  law^ 
they  wander  into  by-paths,  so  the  law,  too,  becomes  to  them 
involved  like  a  labyrinth,  until  it  is  brought  to  refer  to  its 
end,  that  is,  Christ.  If,  accordingly,  the  Jews  seek  Christ 
in  the  law,  the  truth  of  God  will  be  distinctly  seen  by 
them,^  but  so  long  as  they  think  to  be  wise  without  Christ, 
they  will  wander  in  darkness,  and  will  never  arrive  at  a 
right  understanding  of  the  law.  Now  what  is  said  of  the 
law  applies  to  all  Scripture — that  where  it  is  not  taken  as 
referring  to  Christ  as  its  one  aim,  it  is  mistakingly  twisted 
and  perverted."* 

17.  The  Lord  is  the  Spirit  This  passage,  also,  has  been 
misinterpreted,  as  if  Paul  had  meant  to  say,  that  Christ  is 
of  a  spiritual  essence,  for  they  connect  it  with  that  statement 
in  John  iv.  24,  God  is  a  Spirit  The  statement  before  us, 
however,  has  nothing  to  do  with  Christ's  essence,  but  simply 
points  out  his  office,  for  it  is  connected  with  what  goes 
before,  where  we  found  it  stated,  that  the  doctrine  of  the 
law  is  literal,  and  not  merely  dead,  but  even  an  occasion  of 
death.  He  now,  on  the  other  hand,  calls  Christ  its  spirit,^ 
meaning  by  this,  that  it  will  be  living  and  life-giving,  only 
if  it  is  breathed  into  by  Christ.  Let  the  soul  be  connected 
with  the  body,  and  then  there  is  a  living  man,  endowed 
with  intelligence  and  perception,  fit  for  all  vital  functions.^ 
Let  the  soul  be  removed  from  the  body,  and  there  will 
remain  notliing  but  a  useless  carcase,  totally  devoid  of 
feeling. 

^  "  La  fin  et  I'accompUssement  d'icelle ;"— "  The  end  and  accomplish- 
ment of  it." 

2  «  En  lisant  la  Loy  ;" — «  In  reading  the  Law." 

3  "  lis  y  trouuerout  clairement  la  pure  verite'  de  Dieu  ;" — "  They  will 
clearly  discover  in  it  the  pure  truth  of  God." 

*  "  C'est  la  destourner  hors  de  son  droit  sens  et  du  tout  la  peruertir:" — 
"  This  is  to  turn  it  away  from  its  right  meaning,  and  altogether  to  per- 
vert it." 

5  "  L'esprit  de  la  Loy ;"— «  The  spirit  of  the  law." 

^  "  Tons  mouuemens  et  operations  de  la  vie ;" — "  All  the  movements 
and  operations  of  life." 


CHAP.  III.  17.       SECOND  EPISTLE  TO  THE  CORINTHIANS.  185 

The  passage  is  deserving  of  particular  notice,^  as  teaching 
us,  in  what  way  we  are  to  reconcile  those  encomiums  which 
David  pronounces  upon  the  law — (Psalm  xix.  7,  8) — "the 
law  of  the  Lord  converteth  souls,  enlighteneth  the  eyes,  im- 
parteth  wisdom  to  babes,"  and  passages  of  a  like  nature,  with 
those  statements  of  Paul,  which  at  first  view  are  at  variance 
with  them — that  it  is  the  ministry  of  sin  and  death — the 
letter  that  does  nothing  but  kill.  (2  Cor.  iii.  6,  7.)  For 
when  it  is  animated  by  Christ,^  those  things  that  David 
makes  mention  of  are  justly  applicable  to  it.  If  Christ  is 
taken  away,  it  is  altogether  such  as  Paul  describes.  Hence 
Christ  is  the  life  of  the  law.^ 

Where  the  Spirit  of  the  Lord.  He  now  describes  the  man- 
ner, in  which  Christ  gives  life  to  the  law — by  giving  us  his 
Spirit.  The  term  Spirit  here  has  a  different  signification 
from  what  it  had  in  the  preceding  verse.  There,  it  denoted 
the  soul,  and  was  ascribed  metaphorically  to  Christ.  Here, 
on  the  other  hand,  it  means  the  Holy  Spirit,  that  Christ 
himself  confers  upon  his  people.  Christ,  however,  by  rege- 
nerating us,  gives  life  to  the  law,  and  shows  himself  to  be 
the  fountain  of  life,  as  all  vital  functions  proceed  from  man^s 
soul.  Christ,  then,  is  to  all  (so  to  speak)  the  universal  soul, 
not  in  respect  of  essence,  but  in  respect  of  grace.  Or,  if  you 
prefer  it,  Christ  is  the  Spirit,  because  he  quickens  us  by 
the  life-giving  influence  of  his  Spirit.^ 

He  makes  mention,  also,  of  the  blessing  that  we  obtain 
from  that  source.  "  There,"  says  he,  "  is  liberty."  By  the 
term  liberty  I  do  not  understand  merely  emancipation  from 
the  servitude  of  sin,  and  of  the  flesh,  but  also  that  confidence, 
which  we  acquire  from  His  bearing  witness  as  to  our  adop- 
tion. For  it  is  in  accordance  with  that  statement — We  have 
not  again  received  the  spirit  of  bondage,  to  fear,  &c.  (Rom. 
viii.  15.)     In  that  passage,  the  Apostle  makes  mention  of 

^  "  Voici  vn  beau  passage,  et  bien  digne  d'estre  note ;" — "Here  is  a  beau- 
tiful passage,  and  well  deserving  to  be  carefully  noticed." 

2  "  Quand  Tame  luy  est  inspiree  par  Christ ;" — "  When  a  soul  is  breath- 
ed into  by  Christ." 

3  "  La  vie  et  I'esprit  de  la  Loy ;" — "  The  life  and  spirit  of  the  Law." 

*  "  Par  I'efficace  et  viue  vertu  de  son  Sainct  Esprit ;" — "  By  the  efficacy 
and  living  influence  of  his  Holy  Spirit." 


1S6  COMMENTARY  ON  THK  CHAP   III.  IS. 

two  things — hondagej  and /ear.  The  opposites  of  these  are 
liberty  and  conjidence.  Thus  I  acknowledge,  that  the  in- 
ference drawn  from  this  passage  by  Augustine  is  correct — 
that  we  are  by  nature  the  slaves  of  sin,  and  are  made  free 
by  the  grace  of  regeneration.  For,  where  there  is  nothing 
but  the  bare  letter  of  the  law,  there  will  be  only  the  domi- 
nion of  sin,  but  the  term  Liberty ^  as  I  have  said,  I  take  in  a 
more  extensive  sense.  The  grace  of  the  Spirit  might,  also, 
be  restricted  more  particularly  to  ministers,  so  as  to  make 
this  statement  correspond  with  the  commencement  of  the 
chapter,  for  ministers  require  to  have  another  grace  of  the 
Spirit,  and  another  liberty  from  what  others  have.  The  former 
signidcation,  however,  pleases  me  better,  though  at  the  same 
time  I  have  no  objection,  that  this  should  be  applied  to  eveiy 
one  according  to  the  measure  of  his  gift.  It  is  enough,  if 
we  obseiTO,  that  Paul  here  points  out  the  efficacy  of  the 
Spirit,  which  we  experience  for  our  salvation — as  many  of 
us,  as  have  been  regenerated  by  his  grace, 

IS.  But  tve  all,  with  tinveiled  face.  I  know  not  how  it  had 
come  into  the  mind  of  Erasmus,  to  apply  to  ministers  ex- 
clusively, what  is  evidently  common  to  all  believers.  The 
word  KaroTrrpiXeo-Oair,  it  is  tnie,  has  a  double  signification 
among  the  Greeks,  for  it  sometimes  means  to  hold  out  a 
miiTor  to  be  looked  into,  and  at  other  times  to  look  into  a 
mirror  when  presented.^  The  old  interpreter,  however,  has 
correctly  judged,  that  the  second  of  these  is  the  more  suit- 
able to  the  passage  before  us.  I  have  accordingly  followed 
his  rendering."  Xor  is  it  without  good  reason,  that  Paul 
has  added  a  term  of  universality — "  We  all"  says  he  :  for  he 
takes  in  the  whole  body  of  the  Church.  It  is  a  conclusion 
that  suits  well  with  the  doctrine  stated  previously — that  we 

^  "  It  is  made  iise  of  in  the  forn>er  sense  by  Plutarch,  (2.  894.  D.)  It 
is  more  frequently  employed  in  the  latter  signification.  Thus  Plato  says. 
Tut;  uit'vt'jTt  r-jyiSilksvs  x  x't , t t ^ i  Z t  <r ^ m—^^  Re  ndvised  dnmken  persons  to 
look  at  theiihseh'ts  in  a  mirror."  So  also  Diogenes  Laert.  (in  Soorate) 
H|^3«  h  ravi  tisvt  cursx»v  xiLT^rr^iXsrittt.  He  thought  that  yoimg  men 
should  frequently  look  at  themselves  in  a  mirror. — Ed. 

3  Wiclif  (13S0)  following,  as  he  is  wont  to  do,  the  Vulgate,  renders  as 
follows:  ••  And  alle  we  that  with  open  face  seen  the  glorie  of  the  Lord,'' 
Calven's  rendering,  it  will  be  observed,  is — -  In  specido  couspicientes ;" 
— '•  beholding  in  a  mirror."' — Ed. 


CHAP.  III.  18.    SECOND  EPISTLE  TO  THE  CORINTHIANS.  187 

have  in  the  gospel  a  clear  revelation  from  God.     As  to  this, 
we  shall  see  something  farther  in  the  fourth  chapter. 

lie  points  out,  however,  at  the  same  time,  both  the 
strength  of  the  revelation,  and  our  daily  progress.^  For  he 
has  employed  such  a  similitude  to  denote  three  things :  first, 
That  we  have  no  occasion  to  fear  obscurity,  when  we  ap- 
proach the  gospel,  for  God  there  clearly  discovers  to  us  His 
face  f  secondly,  That  it  is  not  befitting,  that  it  should  be  a 
dead  contemplation,  but  that  we  should  be  transformed  by 
means  of  it  into  the  image  of  God ;  and,  thirdly,  that  the 
one  and  the  other  are  not  accomplished  in  us  in  one  moment, 
but  we  must  be  constantly  making  progress  both  in  the 
knowledge  of  God,  and  in  conformity  to  His  image,  for  this 
is  the  meaning  of  the  expression— /rom  glory  to  glory. 

When  he  adds, — as  hy  the  Spirit  of  the  Lord,  he  again  re- 
minds of  what  he  had  said — that  the  whole  excellence  of  the 
gospel  depends  on  this,  that  it  is  made  life-giving  to  us 
by  the  grace  of  the  Holy  Spirit.  For  the  particle  of  com- 
parison— as,  is  not  employed  to  convey  the  idea  of  something 
not  strictly  applicable,  but  to  point  out  the  manner.  Ob- 
serve, that  the  design  of  the  gospel  is  this — that  the  image 
of  God,  which  had  been  effaced  by  sin,  may  be  stamped  anew 
upon  us,  and  that  the  advancement  of  this  restoration  may 
be  continually  going  forward  in  us  during  our  whole  life, 
because  God  makes  his  glory  shine  forth  in  us  by  little  and 
little. 

There  is  one  question  that  may  be  proposed  here.  "  Paul 
says,  that  we  behold  God's  face  with  an  unveiled  face,^  while 
in  the  former  Epistle  we  find  it  stated,  that  we  do  not,  for 
the  present,  know  God  otherwise  than  through  a  mirror,  and 

'  "  Le  proufit  ou  auancement  que  nous  sentons  en  cela  tous  lesiours :" — 
«  The  profit  or  advancement,  which  we  experience  in  it  every  day." 

2  "  Car  la  Dieu  se  descouure  a  nous  face  a  face :" — "  For  God  there  dis- 
covers Himself  to  us  face  to  face." 

3  Granville  Penn  renders  the  verse  as  follows :  "  And  we  aU,  looking,  as 
in  a  glass,  at  the  glory  of  the  Lord  with  Ids  face  unveiled,"  and  adds  the 
following  note :  "  St.  Paul  contrasts  the  condition  of  the  Jews,  when  they 
could  not  fix  their  eyes  on  the  glory  of  the  unveiled  face  of  Moses,  with 
the  privilege  of  Christians,  who  are  empowered  to  look,  as  in  a  mirror,  on 
the  open  and  unveiled  face  of  Christ ;  and  in  that  gazing,  to  be  transformed 
into  the  same  glorious  image :  The  '  unveiled  face,'  therefore,  is  that  of  our 
Lord,  not  that  of  the  beholder."— ^c/. 


188 


COMMENTARY   ON  THE 


CHAP.  III.  18. 


in  an  obscure  manner.''  In  these  statements  there  is  an  ap- 
pearance of  contrariety.  They  are,  however,  by  no  means  at 
variance.  The  knowledge  that  we  have  of  God  for  the  pre- 
sent is  obscure  and  slender,  in  comparison  with  the  glo- 
rious view  that  we  shall  have  on  occasion  of  Christ's  last 
coming.  At  the  same  time,  He  presents  Himself  to  us  at 
present,  so  as  to  be  seen  by  us,  and  openly  beheld,  in  so  far 
as  is  for  our  advantage,  and  in  so  far  as  our  capacity  admits 
o£^  Hence  Paul  makes  mention  of  progress  being  made, 
inasmuch  as  there  will  then  only  be  perfection. 


CHAPTER  IV. 


1 .  Therefore,  seeing  we  have  this 
ministry,  as  we  have  received  mercy, 
we  faint  not ; 

2.  But  have  renounced  the  hidden 
things  of  dishonesty,  not  walking  in 
craftiness,  nor  handhng  the  word  of 
God  deceitfully;  but  by  manifesta- 
tion of  the  truth,  commending  our- 
selves to  every  man's  conscience  in 
the  sight  of  God. 

3.  But  if  our  gospel  be  hid,  it  is 
hid  to  them  that  are  lost : 

4.  In  whom  the  god  of  this  world 
hath  blinded  the  minds  of  them  which 
believe  not,  lest  the  light  of  the  glori- 
ous gospel  of  Christ,  who  is  the  image 
of  God,  should  shine  unto  them. 

5.  For  we  preach  not  ourselves, 
but  Christ  Jesus  the  Lord ;  and  our- 
selves your  servants  for  Jesus'  sake. 

6.  For  God,  who  commanded  the 
light  to  shine  out  of  darkness,  hath 
shined  in  our  hearts,  to  give  the  light 
of  the  knowledge  of  the  glory  of  God 
in  the  face  of  Jesus  Christ. 


1 .  Quaraobrem  habentes  ministe- 
rium  hoc,  sicuti  misericordiam  sumus 
consequuti,  non  deficimus, 

2.  Sed  reiicimus  latebras  dedeco- 
ris,  non  ambulantes  in  astutia,  neque 
dolo  tractantes  sermonem  Dei:  sed 
manifestatione  veritatis  commendan- 
tes  nos  apud  omnem  conscientiam 
hominum  coram  Deo. 

3.  Si  autem  velatum  est  Evange- 
lium  nostrum:  in  iis  qui  pereunt 
velatum  est. 

4.  Quibus  deus  sseculi  hujus  ex- 
coecavit  sensus:  nempe  infidelibus, 
ut  ne  illis  resplendeat  claritas  Evan- 
gelii  glorise  Christi,  qui  est  imago 
Dei  invisibilis. 

5.  Non  enim  nosmetipsos  prsedi- 
camus,  sed  lesum  Christum  Domi- 
num :  nos  vero  servos  vestros  prop- 
ter lesum. 

6.  Quoniam  Deus  qui  iussit  e  te- 
nebris  lumen  splendescere,  idem  il- 
luxit  in  cordibus  nostris  ad  illumina- 
tionem  cognitionis  glorise  Dei  in  fa- 
cie lesu  Christi. 


^  «  'Tis  not  a  change  only  into  the  image  of  God  with  slight  colours,  an 
image  drawn  as  with  charcoal ;  but  a  glorious  image  even  in  the  rough 
draught,  which  grows  up  into  greater  beauty  by  the  addition  of  brighter 
coloiurs:  C/iaM^e(i(saith  the  Apostle,  2  Cor.  iii.  18)  into  the  same  image 
from  glory  to  glory :  glory  in  the  first  lineaments  as  well  as  glory  in  the 
last  lines." — Charnock's  Works,  vol.  ii.  p.  209. — Ed. 


CHAP.  IV.  2.      SECOND  EPISTLE  TO  THE  CORINTHIANS.  189 

1.  Having  this  ministry.  He  now  returns  to  a  commen- 
dation of  himself  personally,  from  whicli  lie  had  digressed 
into  a  general  discussion,  in  reference  to  the  dignity  of  the 
gospel.  As,  therefore,  he  has  been  treating  of  the  nature  of 
the  gospel,  so  he  now  shows  how  faithful  and  upright  a 
minister  of  it  he  is.  He  has  previously  shown,  what  is  the 
true  gospel  of  Christ.  He  now  shows  what  he  preaches  to 
be  such.  "  Having,"  says  he,  "  this  ministry  " — that  minis- 
try, the  excellence  of  which  he  had  extolled  in  terms  so 
magnificent,  and  the  power  and  usefulness  of  which  he  had 
so  abundantly  shown  forth.  Hence,  in  order  that  he  may 
not  seem  to  extol  himself  too  much,  he  premises  that  it  was 
not  by  his  own  efforts,  or  by  his  own  merits,  that  he  had 
reached  such  a  pinnacle  of  honour,  but  had  been  led  forward 
by  the  mercy  of  Grod  exclusively.  Now  there  was  more  im- 
plied in  making  the  mercy  of  God  the  reason  of  his  Apostle- 
ship,  than  if  he  had  attributed  it  to  the  grace  of  God.  We 
faint  not^  that  is,  we  are  not  deficient  in  our  duty,^  so  as 

not  to  discharge  it  with  fidelity. 

2.  But  renounce  the  hidden  things.  While  he  commends 
his  own  sincerity,^  he,  on  the  other  hand,  indirectly  reproves 
the  false  Apostles,  who,  while  they  corrupted  by  their  ambi- 
tion the  genuine  excellence  of  the  gospel,  were,  neverthe- 
less, desirous  of  exclusive  distinction.  Hence  the  faults, 
from  which  he  declares  himself  to  be  exempt,  he  indirectly 
imputes  to  them.  By  the  hidden  things  of  disgrace,  or  con- 
cealments, some  understand  the  shadows  of  the  Mosaic  law. 
Chrysostom  understands  the  expression  to  mean  the  vain 
show,  by  which  they  endeavoured  to  recommend  themselves. 
I  understand  by  it — all  the  disguises,  with  which  they 
adulterated  the  pure  and  native  beauty  of  the  gospel.    For  as 

^  "  Instead  of  olx.  Ixxaxovfuv,  we  faint  not,  ovx  lyxaxotJuiv,  we  act  not 
wickedly,  is  the  reading  of  ADFG,  and  some  others.  Wakefield  thinks 
it  the  genuine  reading ;  it  certainly  makes  a  very  good  sense  with  what 
goes  before  and  what  follows.  If  we  follow  this  reading,  the  Avhole  verse 
may  be  read  thus — '  Wherefore,  as  we  have  obtained  mercy,  or  been  graci- 
ously intrusted,  viXirihf^iv,  with  this  ministry,  we  do  not  act  wickedly,  but 
have  renounced  the  hidden  things  of  dishonesty."— i>r.  A.  Clarke. — Ed. 

2  "  Nous  n'omettons  rien  de  ce  qui  est  de  nostre  office ;" — "  We  do  not 
omit  any  thing  of  what  belongs  to  our  office." 

*  "  Sa  droiture  et  syncerite;" — "  His  own  uprightness  and  sincerity." 


190  COMMENTARY  ON  THE  CHAP.  IV.  2. 

chaste  and  virtuous  women,  satisfied  with  the  gracefuhiess 
of  natural  beauty,  do  not  resort  to  artificial  adornings,  while 
harlots  never  think  themselves  sufficiently  adorned,  unless 
they  have  corrupted  nature,  so  Paul  glories  in  having  set 
forth  the  pure  gospel,  while  others  set  forth  one  that  was 
disguised,  and  covered  over  with  unseemly  additions.  For 
as  they  were  ashamed  of  the  simplicity  of  Christ,  or  at  least 
could  not  have  distinction^  from  true  excellencies  of  Apostles, 
they  framed  a  new  gospel,  not  unlike  a  profane  philosophy, 
swelled  up  with  empty  bombast,  while  altogether  devoid  of 
the  efficacy  of  the  Spirit.  Spurious  ornaments  of  this  na- 
ture,^ by  which  the  gospel  is  disfigured,  he  calls  the  conceal- 
ments of  disgrace,  because  the  nakedness  of  those,  who  have 
recourse  to  concealments  and  disguises,  must  of  necessity  be 
dishonourable  and  disgraceful. 

As  to  himself,  he  says  that  he  rejects  or  disdains  disguises, 
because  Christ's  face,  the  more  that  it  is  seen  opened  up  to 
view  in  his  preaching,  sliines  forth  so  much  the  more  glori- 
ously. I  do  not,  however,  deny,  that  he  alludes  at  the  same 
time  to  the  veil  of  Moses,  (Exod.  xxxiv.  38,)  of  which  he  had 
made  mention,  but  he  ascribes  a  quite  different  veil  to  the 
false  Apostles.  For  Moses  covered  his  face,  because  the 
excessive  brightness  of  the  glory  of  the  law  could  not  be 
endured  by  tender  and  blear  eyes.  They,^  on  the  other 
hand,  put  on  a  veil  by  way  of  ornament.  Besides,  as  they 
would  be  despicable,  nay,  infamous,  if  the  simplicity  of  the 
gospel  shone  forth,  they,  on  this  account,  hide  their  shame 
under  ever  so  many  cloaks  and  masks. 

Not  walking  in  craftiness.  There  can  be  no  doubt,  that 
the  false  Apostles  delighted  themselves  greatly  in  the  craf- 
tiness that  Paul  reproves,  as  though  it  had  been  a  distin- 
guished excellence,  as  we  see  even  at  this  day  some,  even  of 
those  who  profess  the  gospel,  who  would  rather  be  esteemed 
subtile  than  sincere,  and  sublime  rather  than  solid,  while  in 
the  mean  time  all  their  refinement  is  mere  childishness.     But 

^  "  Ne  pouuoyent  pas  estre  excellens  et  en  estime ;" — "  Could  not  be 
eminent,  and  be  held  in  estimation." 

2  "  Ces  couleurs  fausses,  et  ces  desguisemens ;" — "  Those  false  colours, 
and  those  disguises." 

^  ■■•'  Les  faux  apostres:" — "  The  f?lse  apostles." 


CHAP.  IV.  3.      SECOND  EPISTLE  TO  THE  CORINTHIANS.  ,  191 

what  would  you  do  ?  It  delights  them  to  have  a  name  for 
acuteness,  and  they  have,  under  that  pretext,  applause 
among  the  ignorant.^  We  learn,  however,  in  what  estima- 
tion Paul  holds  this  appearance  of  excellence.  Craftiness  he 
declares  to  be  unworthy  of  Christ's  servants. 

As  to  what  follows — nor  handling  deceitfully — I  am  not 
sure  that  this  sufficiently  brings  out  Paul's  meaning ;  for 
the  verb  BoXovv  does  not  so  properly  mean  acting  fraudu- 
lently, as  what  is  called  falsifying,^  as  horse-jockeys^  are 
wont  to  do.  In  this  passage,  at  least,  it  is  placed  in  contrast 
with  upright  preaching,  agreeably  to  what  follows. 

But  by  manifestation  of  the  truth.  He  claims  to  himself 
this  praise — that  he  had  proclaimed  the  pure  doctrine  of  the 
gosj^el  in  simplicity  and  without  disguise,  and  has  the  con- 
sciences of  all  as  witnesses  of  this  in  the  sight  of  God.  As  he 
has  placed  the  manifestation  of  the  truth  in  contrast  with 
the  disguised^  doctrine  of  the  sophists,  so  he  appeals  the 
decision  to  their  consciences,  and  to  the  judgment-seat  of 
God,  whereas  they  abused  the  mistaken  judgment  of  men, 
or  their  corrupt  affection,  and  were  not  so  desirous  to  be  in 
reality  worthy  of  praise  as  they  were  eager  to  appear  so. 
Hence  we  infer,  that  there  is  a  contrast  here  between  the 
consciences  of  men  and  their  ears.  Let  the  servants  of  Christ, 
therefore,  reckon  it  enough  to  have  approved  their  integrity 
to  the  consciences  of  men  in  the  sight  of  God,  and  pay  no 
regard  to  the  corrupt  inclinations  of  men,  or  to  popular 
applause. 

3.  But  if  our  gospel  is  hid.  It  might  have  been  an  easy 
thing  to  pour  calumny  upon  w^hat  he  had  said  as  to  the 
clearness  of  his  preaching,  because  he  had  many  adversaries. 

1  "  Enuers  les  gens  simples,  et  qui  ne  scauent  pas  iuger  des  choses  :" — 
"  Among  simple  people,  and  those  that  do  not  know  how  to  judge  of  things." 

^  The  verb  ^oXoZv  is  applied  by  LucAan  (in  Hermot.  59)  to  vintners  adul- 
terating wine,  in  which  sense  it  is  synonymous  with  xa-rrXivnv,  made  use  of 
by  Paul  in  2  Cor.  ii.  17.  (See  p.  163,  n.  1.)  Beza's  rendering  of  the  clause 
exactly  corresponds  A^ith  the  one  to  v/hich  Calvin  gives  the  preference — 
"Neque  falsantes  sermonem  Dei;" — " Nor  falsifying  the  word  of  God." 
Tyndale  (1.534)  renders  the  clause  thus — "  Nether  corrupte  we  the  worde 
of  God."  The  rendering  in  the  Rheims  version  (1582)  is — "  Nor  adulter- 
ating the  word  of  God." — Ed. 

3  "  Et  frippiers :"— "  And  brokers." 

*  •'  Fardee  et  desguisee ;" — "  Painted  and  disguised  " 


192  COMMENTARY  ON  THE  CHAP.  IV.  4. 

That  calumny  he  repels  with  stern  authority,  for  he  threatens 
all  who  do  not  acknowledge  the  power  of  his  gospel,  and 
warns  them  that  this  is  a  token  of  reprobation  and  ruin. 
"  Should  any  one  affirm  that  he  does  not  perceive  that  ma- 
nifestation of  Christ  of  which  I  boast,  he  clearly  shows  him- 
self, by  this  very  token,  to  be  a  reprobate,^  for  my  sincerity 
in  the  work  of  instructing^  is  clearly  and  distinctly  perceived 
by  all  that  have  eyes.  Those,  therefore,  from  whom  it  is  hid, 
must  be  blind,  and  destitute  of  all  rational  understanding.'' 
The  sum  is  this — that  the  blindness  of  unbelievers  detracts 
nothing  from  the  clearness  of  his  gospel ;  for  the  sun  is  not 
less  resplendent,  that  the  blind  do  not  perceive  his  light.^ 

But  some  one  will  say  that  this  applies  equally  to  the  law, 
for  in  itself  it  is  a  lamp^  to  guide  our  feet,  (Ps.  cxix.  105,) 
enlightens  the  eyes,  (Ps.  xix.  8,)  &c.,  and  is  hid  only  from 
those  that  perish.  I  answer  that,  when  Christ  is  included 
in  the  law,  the  sun  shines  forth  through  the  midst  of  the 
clouds,  so  that  men  have  light  enough  for  their  use ;  but 
when  Christ  is  disjoined  from  it,  there  is  nothing  left  but 
darkness,  or  a  false  appearance  of  light,  that  dazzles  men's 
eyes  instead  of  assisting  them.  It  is,  however,  a  token  of 
great  confidence,  that  he  ventures  to  regard  as  reprobates  all 
that  reject  his  doctrine.  It  is  befitting,  however,  that  all 
that  would  be  looked  upon  as  ministers  of  Grod's  word  should 
be  endued  with  the  like  confidence,  that  with  a  fearless  con- 
fidence they  may  unhesitatingly  summon  all  the  adversaries 
of  their  doctrine  to  the  judgment-seat  of  God,  that  they  may 
bring  thence  a  sure  condemnation. 

4.  Whose  minds  the  god  of  this  world.  He  intimates,  that 
no  account  should  be  made  of  their  perverse  obstinacy. 
"  They  do  not  see,"  says  he,  "  the  sun  at  mid-day,  because 
the  devil  has  blinded  their  U7ider standings."  No  one  that 
judges  rightly  can  have  any  doubt,  that  it  is  of  Satan  that 
the  Apostle  speaks.     Hilary,  as  he  had  to  do  with  Arians, 

^  "  II  ne  poiirra  mieux  monstrer  signe  de  sa  reprobation,  que  par  la ;" 
—  "  He  could  not  give  a  clearer  evidence  of  his  reprobation  than  this." 

2  "La  syncerite  et  droiture  que  ie  tien  a  enseigner ;" — "  The  sincerity 
and  uprightness  that  I  maintain  in  teaching." 

^  See  Calvin  on  Corinthians,  vol.  i.  p.  116. — Ed, 

*  "  yne  lanterne  ardente;" — "  A  lantern  burning." 


CHAP.  IV,  4.      SECOND  EPISTLE  TO  THE  COllINTHIANS.  193 

who  abused  tliis  passage,  so  as  to  make  it  a  pretext  for  de- 
nying Christ's  true  divinity,  while  they  at  the  same  time 
confessed  him  to  be  God,  twists  the  text  in  this  way — "  God 
hath  blinded  the  understandings  of  this  world/'  In  this  he 
was  afterwards  followed  by  Chrysostom,  with  the  view  of 
not  conceding  to  the  'Mixmchea,iis  their  two  first  p?n7iciples} 
What  influenced  Ambrose  does  not  appear.  Augustine  had 
the  same  reason  as  Chrysostom,  having  to  contend  with  the 
Manicheans. 

We  see  what  the  heat  of  controversy  does  in  carrying  on 
disputes.  Had  all  those  men  calmly  read  Paul's  words,  it 
would  never  have  occurred  to  any  one  of  them  to  twist  them 
in  this  way  into  a  forced  meaning  ;  but  as  they  were  harassed 
by  their  opponents,  they  were  more  concerned  to  refute 
them,  than  to  investigate  Paul's  meaning.  But  what  occasion 
was  there  for  this  ?  For  the  subterfuge  of  the  Arians  was 
childish — that  if  the  devil  is  called  the  god  of  this  world, 
the  name  of  God,  as  applied  to  Christ,  does  not  express  a 
true,  eternal,  and  exclusive  divinity.  For  Paul  says  else- 
where, many  are  called  gods,  (1  Cor.  viii.  5  ;)  but  David,  on 
the  other  hand,  sings  forth — the  gods  of  the  nations  are  de- 
mons? (Ps.  xcvi.  5.)  When,  therefore,  the  devil  is  called  the 
god  of  the  wicked,  on  the  ground  of  his  having  dominion  over 
them,  and  being  worshipped  by  them  in  the  place  of  God, 
what  tendency  has  this  to  detract  from  the  honour  of  Christ  ? 
And  as  to  the  Manicheans,  this  appellation  gives  no  more 
countenance  to  the  Manicheans,  than  when  he  is  called  the 
prince  of  this  world.    (John  xiv.  30.)^ 

^  The  Manicheans,  so  called  from  Manes  their  founder,  held  the  doctrine 
of  two  first  principles,  a  good  and  an  evil,  thinking  to  account  in  this  way 
for  the  origin  of  evil.     See  Calvin's  Institutes,  vol.  i.  p.  147. — Ed. 

2  "  Les  dieux  des  Gentils  sont  diables ;" — "  The  gods  of  the  Gentiles 
are  devils.  Calvin  here,  as  in  many  other  instances,  quotes  according  to 
the  sense,  not  according  to  the  words.  The  passage  referred  to  is  rendered 
by  Calvin — "  All  the  gods  of  the  nations  are  vanities,"  ("  ou,  idoles,'"  "or 
idols,")  the  Hebrew  word  being,  as  he  notices,  Dvvfc^,  (elilim,)  mere  no- 
things, (1  Cor.  viii.  4,)  instead  of  h'^rh)^,  (eloJmn,)  gods.  (See  Calvin  on 
the  Psalms,  vol.  iv.  pp.  50,  51.)  There  can  be  no  doubt  that  Calvin,  in 
quoting  this  passage  here,  has  an  eye  to  what  is  stated  by  Paul  in  1  Cor. 
X.  20.— Ed. 

3  Calvin,  when  commenting  on  the  passage  referred  to,  remarks,  that 
"  the  devil  is  called  the  prince  of  this  world,  not  because  he  has  a  kingdom 

VOL.  II.  N 


194  COMMENTARY  ON  THE  CHAP.  IV.  4. 

There  is,  therefore,  no  reason  for  being  afraid  to  interpret 
this  passage  as  referring  to  the  devil,  there  being  no  danger 
in  doing  so.  For  should  the  Arians  come  forward  and  con- 
tend,^ that  Christ's  divine  essence  is  no  more  proved  from 
his  having  the  appellation  God  applied  to  him,  than  Satan's 
is  proved  from  its  being  applied  to  him,  a  cavil  of  this  na- 
ture is  easily  refuted ;  for  Christ  is  called  God  without  any 
addition/  nay,  he  is  called  God  blessed  for  ever.  (Rom.  ix. 
5.)  He  is  said  to  be  that  God  who  was  in  the  beginning, 
before  the  creation  of  the  world.  (John  i.  1-3.)  The  devil, 
on  the  other  hand,  is  called  i\\Q  god  of  this  world,  in  no  other 
way  than  as  Baal  is  called  the  god  of  those  that  worship 
him,  or  as  the  dog  is  called  the  god  of  Egypt.^  The  Mani- 
cheans,  as  I  have  said,  for  maintaining  their  delusion,  have 
recourse  to  other  declarations  of  Scripture,  as  well  as  this, 
but  there  is  no  difficulty  in  refuting  those  also.  They  con- 
tend not  so  much  respecting  the  term,  as  respecting  the 
joower.  As  the  poiuer  of  blinding  is  ascribed  to  Satan,  and 
dominion  over  unbelievers,  they  conclude  from  this  that  he 
is,  from  his  own  resources,  the  author  of  all  evil,  so  as  not 
to  be  subject  to  God's  control — as  if  Scripture  did  not  in 
various  instances  declare,  that  devils,  no  less  than  the  angels 
of  heaven,  are  servants  of  God,  each  of  them  severally  in  his 
own  manner.  For,  as  the  latter  dispense  to  us  God's  bene- 
fits for  our  salvation,  so  the  former  execute  his  wrath.  Hence 
good  angels  are  called  j^owers  and  principalities,  (Eph.  iii. 
10,)  but  it  is  simply  because  they  exercise  the  power  given 
them  by  God.     For  the  same  reason  Satan  is  the  prince  of 

separated  from  God,  (as  the  Manicheans  imagined,)  but  because,  by  God's 
permission,  he  exercises  his  tyranny  over  the  Avorld." — Calvin  on  John, 
vol.  ii.  p.  104.— ^d 

1  "  Tant  qu'ils  voudront;" — "  As  much  as  they  please." 

2  Calvin  obviously  means  by  this  clause — without  anything  being  added 
having  a  tendency  to  qualify  or  limit  the  appellation.  In  accordance  with 
this  he  says  in  the  Institutes,  (vol.  i.  p.  156,)  that  the  "  title,"  God,  "  is 
not  conferred  on  any  man  without  some  addition,  as  when  it  is  said  that 
Moses  would  be  a  god  to  Pharaoh."     (Exod.  vii.  1.) — Ed. 

2  A  variety  of  animals,  besides  the  dog,  were  worshipped  by  the  Egyp- 
tians, and  even  some  vegetable  substances,  growing  in  their  gardens,  were 
adored  by  them  as  deities !  Calvin,  when  commenting  on  ]  Cor.  viii.  5, 
speaks  of  the  Egyptians  as  having  rendered  divine  homage  to  "  the  ox,  the 
serpent,  the  cat,  the  onion,  the  garlic." — Calvin  on  Corinthians^  vol.  i.  p. 
211.— Ed. 


CHAP.  IV.  4.     SECOND  EPISTLE  TO  THE  CORINTHIANS.  195 

this  world,  not  as  if  lie  conferred  dominion  uj^on  himself,  or 
obtained  it  bj  his  own  right,  or,  in  fine,  exercised  it  at  his 
own  pleasure.  On  the  contrary,  he  has  only  so  much  as  the 
Lord  allows  him.  Hence  Scripture  does  not  merely  make 
mention  of  the  good  spirit  of  God,  and  good  angels,  but  he 
also  speaks  of  evil  spirits  of  God.  An  evil  spirit  from  God 
came  upoii  Said.  (1  Sam.  xvi.  14.)  Again,  chastisements 
through  means  of  evil  angels.     (Ps.  Ixxviii.  49.) 

With  respect  to  the  passage  before  us,  the  blinding  is  a 
work  common  to  God  and  to  Satan,  for  it  is  in  many  in- 
stances ascribed  to  God ;  but  the  jjower  is  not  alike,  nor  is 
the  manner  the  same.  I  shall  not  speak  at  present  as  to 
the  manner.  Scripture,  however,  teaches  that  Satan  blinds 
men,^  not  merely  with  God's  permission,  but  even  by  his 
command,  that  he  may  execute  his  vengeance.  Thus  Ahab 
was  deceived  by  Satan,  (1  Kings  xxii.  21,)  but  could  Satan 
have  done  this  of  himself?  By  no  means  ;  but  having  offered 
to  God  his  services  for  inflicting  injury,  he  was  sent  to  be  a 
lying  spirit  in  the  mouth  of  all  his  prophets.  (1  Kings  xxii. 
22.)  Nay  more,  the  reason  why  God  is  said  to  blind  men 
is,  that  after  having  deprived  us  of  the  right  exercise  of  the 
understanding,  and  the  light  of  his  Spirit,  he  delivers  us 
over  to  the  devil,  to  be  hurried  forward  by  him  to  a  repro- 
bate mind,  (Rom.  i.  28,)  gives  him  the  power  of  deception, 
and  by  this  means  inflicts  just  vengeance  upon  us  by  the 
minister  of  his  wrath.  Paul's  meaning,  therefore,  is,  that 
all  are  possessed  by  the  devil,  who  do  not  acknowledge  his 
doctrine  to  be  the  sure  truth  of  God.  For  it  is  more  severe 
to  call  them  slaves  of  the  devil,^  than  to  ascribe  their  blind- 

^  "  Les  reprouuez;" — «•  The  reprobate." 

2  "  '  The  god  of  this  world.'  O  that  Ave  could  consider  this,  according 
to  what  it  doth  import  and  carry  in  it  of  horror  and  detestableness !  It  is 
a  thing  that  we  do  not  yet  believe,  that  a  world  inhabited  by  reasonable 
creatures,  God's  own  offspring,  is  universally  fallen  mto  a  confederacy 
and  combination  with  another  god,  with  an  enemy-god,  an  adversary-god, 
against  the  living  and  true  God !  Men  have  changed  their  God.  And 
what  a  fearful  choice  have  they  made !  Fallen  into  a  league  with  those 
wicked  creatures  that  were  weary  of  his  government  before,  and  that  were, 
thereupon,  thrown  down  into  an  abyss  of  darkness,  and  boimd  up  in  the 
chains  thereof,  unto  the  judgment  of  the  great  day.  But  doth  the  Scrip- 
ture say  this  in  vain  ?  or  hath  it  not  a  meaning  when  it  caDs  the  devil  the 
god  of  this  world  ?    O  with  what  amazement  should  it  strike  our  hearts. 


196  COMMENTARY  ON  THE  CHAP.  IV.  4. 

ness  to  the  judgment  of  God.  As,  however,  he  had  a  little 
before  adjudged  such  persons  to  destruction,  (verse  3,)  he 
now  adds  that  they  perish,  for  no  other  reason  than  that 
they  have  drawn  down  ruin  upon  themselves,  as  the  effect 
of  their  own  unbelief 

Lest  the  light  of  the  glorious  gospel  of  Christ  should  shine 
upon  them.  This  serves  to  confirm  what  he  had  said — that 
if  any  one  rejected  his  gospel,  it  was  his  own  blindness  that 
prevented  him  from  receiving  it.  "  For  nothing,''  says  he, 
"  appears  in  it  but  Christ,  and  that  not  obscurely,  but  so  as 
to  shine  forth  clearly.''  He  adds,  that  Christ  is  the  image 
of  God,  by  which  he  intimates  that  they  were  utterly  devoid 
of  the  knowledge  of  Grod,  in  accordance  with  that  statement 
— He  that  knoweth  not  me  knoweth  not  my  Father.  (John 
xiv.  7.)  This  then  is  the  reason,  why  he  pronounced  so  severe 
a  sentence  upon  those  that  had  doubts  as  to  his  Apostleship 
— because  they  did  not  behold  Christ,  who  might  there  be 
distinctly  beheld.  It  is  doubtful  whether  he  employed  the 
expression,  the  gospel  of  the  glory  of  Christ,  as  meaning  the 
glorious  gospel,  agreeably  to  the  Hebrew  idiom ;  or  whether 
he  means  by  it — the  gospel,  in  which  Christ's  glory  shone 
forth.  The  second  of  these  meanings  I  rather  prefer,  as 
having  in  it  more  completeness. 

When,  however,  Christ  is  called  the  image  of  the  invisible 
God,  this  is  not  meant  merely  of  his  essence,  as  being  the 
"  co-essential  of  the  Father,"  as  they  speak,^  but  rather  has 

to  think  that  so  it  is,  that  the  whole  order  of  creatures  is  gone  off  from 
God,  and  fallen  into  a  confederacy  with  the  devil  and  his  angels,  against 
their  rightful  sovereign  Lord." — Howe's  Works.  (London,  1834.)  p.  1206. 
—Ed. 

^  Calvin  manifestly  refers  to  an  expression  made  use  of  by  the  Council 
of  Nice,  A.D.  325,  to  express  unity  of  essence  in  the  first  and  second  per- 
sons of  the  Trinity,  the  Son  having  been  declared  to  be  of/.oov<rioi  tm  Uetr^i 

co-essential  with  the  Father.     "  It  had  been  used  in  the  same  sense  by 

some  Avriters  before  the  meeting  of  the  Council.  It  is  remarkable,  how- 
ever, that  it  had  been  rejected  by  the  Council  of  Antioch,  a.d.  263,  on 
account  of  the  inference  which  Paul  of  Samosata  pretended  to  draw  from 
it,  namely,  that  if  Christ  and  the  Spirit  were  consubstantial  with  the 
Father,  it  followed  that  there  were  three  substances — one  prior  and  two 
posterior — derived  from  it.  To  guard  against  this  inference,  the  Council 
declared  that  the  Son  was  not  o/4,ooutnos  tm  Uarfi.  (consubstantial  luith  the 
Father.)  «  Paul  "  (of  Samosata)  "  seems  to  have  explained  the  term  as 
signifying  specijic,  or  of  the  same  species ;  and  it  is  certain  that  this  sense 


CHAP.  I\^.  5.     SECOND  EPISTLE  TO  THE  CORINTHIANS.  197 

a  reference  to  us,  because  lie  represents  tlie  Father  to  us. 
Tlie  Father  himself  is  represented  as  invisible,  because  he  is 
in  himself  not  apprehended  by  the  human  understanding. 
He  exhibits  himself,  however,  to  us  by  his  Son,  and  makes 
himself  in  a  manner  visible,^  I  state  this,  because  the 
ancients,  having  been  greatly  incensed  against  the  Arians, 
insisted  more  than  was  befitting  on  this  point — how  it  is 
that  the  Son  is  inwardly  the  image  of  the  Father  by  a  secret 
unity  of  essence,  while  they  passed  over  what  is  mainly  for 
edification — in  what  respects  he  is  the  image  of  God  to  us, 
when  he  manifests  to  us  what  had  otherwise  been  hid  in 
him.  Hence  the  term  image  has  a  reference  to  us,  as  we 
shall  see  again  presently.^  The  epithet  invisible,  though 
omitted  in  some  Greek  manuscripts,  I  have  preferred  to  re- 
tain, as  it  is  not  superfluous.^ 

5.  For  we  preach  not  ourselves.  Some  make  this  to  be  an 
instance  of  Zeugma,^  in  this  manner :  We  preach  not  our- 
selves to  be  lords,  but  God's  only  Son,  whom  the  Father  has 
set  over  all  things,  to  be  the  one  Lord.^     I  do  not,  indeed, 

had  sometimes  been  given  to  it.  Thus  Aristotle  cajls  the  stars  of/.oov(na,, 
meaning  that  they  were  all  of  the  same  nature.  But  in  the  creed  of  Nice 
it  is  expressive  of  unity  of  essence,  and  was  adopted,  after  considerable 
discussion,  as  proper  to  be  opposed  to  the  Arians,  who  aflfirmed  that  the 
essence  of  the  Son  was  different  and  separate  from  the  Father." — Dick's 
Theology,  vol.  ii.  pp.  62,  63.  The  reader  will  also  find  the  same  expres- 
sion largely  treated  of  by  Calvin  in  the  Institutes,  vol.  i.  pp.  150-1.  See 
also  Institutes,  vol.  ii.  p.  33,  and  Calvin  on  John,  vol.  i.  p.  ^\1.—Ed. 

^  "  Christ  is  the  image  of  God,  as  a  child  is  the  image  of  his  father ;  not 
in  regard  of  the  individual  property  which  the  Father  hath  distinct  from 
the  child,  and  the  child  from  the  father,  but  in  respect  of  the  same  sub- 
stance and  nature,  derived  from  the  father  by  generation.  Christ  is  here 
called  the  image  of  God,  (2  Cor.  iv.  4,)  '  not  so  much,'  saith  Calvin,  '  in 
relation  to  God,  as  the  Father  is  the  exemplar  of  his  beauty  and  excellency, 
as  in  relation  to  us,  as  he  represents  the  Father  to  us  in  the  perfections  of 
his  nature,  as  they  respect  us  and  our  welfare,  and  renders  him  visible  to 
the  eyes  of  our  minds." — Ckarnock's  Works,  (Lond.  1684,)  vol.  ii.  p. 
476.— Ed. 

^  See  on  verse  6. 

^  Three  manuscripts  (as  stated  by  Poole  in  his  Synopsis)  have  uo^eirov, 
(invisible,)  but  it  is  generally  believed  to  have  been  an  interpolation  from 
Col.  i.  15.— Ed. 

*  Zeugma  is  a  figure  of  speech,  in  which  two  subjects  are  used  jointly 
(the  term  being  derived  from  livyvvfji.i,  to  join)  with  the  same  predicate, 
which  strictly  belongs  only  to  one. — Ed. 

^  "  Auquel  le  Pere  a  baiUe'  superintendance  sur  toutes  choses ;" — "  To 
whom  the  Father  has  given  superintendence  over  all  things." 


198  COMMENTARY  ON  THE  CHAP.  IV.  5. 

find  fault  with  that  interpretation,  but  as  the  expression  is 
more  emphatic  (e/jL(f)aTCKo)Tepa)  and  has  a  more  extensive 
signification/  wlien  it  is  said,  that  one  preaches  himself.  I 
am  more  inclined  to  retain  this  interpretation,  especially  as 
it  is  almost  unanimously  approved  of.  For  there  are  other 
ways  in  which  men  preach  themselves,  than  by  arrogating 
to  themselves  dominion,  as  for  example,  when  they  aim  at 
show,  rather  than  at  edification — when  they  are  desirous  in 
any  way  to  have  distinction — wlien,  farther,  they  make  gain 
of  the  gospel.  Ambition,  therefore,  and  avarice,  and  similar 
vices  in  a  minister,  taint  the  purity  of  his  doctrine,  so  that 
Christ  has  not  there  the  exclusive  distinction.  Hence,  he  that 
would  preach  Christ  alone,  must  of  necessity  forget  himself 

And  ourselves  your  servants.  Lest  any  one  should  mutter 
out  the  objection — "  But  in  the  mean  time  you  say  many 
things  respecting  yourself,''  he  answers,  that  he  desires 
nothing  farther,  than  that  he  should  be  their  servant. 
"  Whatever  things  I  declare  respecting  myself  (so  loftily, 
and  boastfully,  in  your  opinion)  have  this  object  in  view — 
that  I  may  in  Christ  serve  you  advantageously."  It  follows, 
that  the  Corinthians  are  excessively  proud  and  ungrateful, 
if  they  reject  this  condition.  Nay  more,  it  follows,  that  they 
had  been  previously  of  a  corrupt  judgment,  inasmuch  as  they 
had  not  perceived  his  holy  affection. 

Here,  however,  all  pastors  of  the  Church  are  admonished 
as  to  their  state  and  condition,  for  by  whatever  title  of  ho- 
nour they  may  be  distinguished,  they  are  nothing  more  than 
the  servants  of  believers,  and  unquestionably,  they  cannot 
serve  Christ,  without  serving  his  Church  at  the  same  time. 
An  honourable  servitude,  it  is  true,  this  is,  and  superior  to 
any  principality,^  but  still  it  is  a  servitude,  so  that  Christ 
alone  may  be  elevated  to  distinction — not  encumbered  by 
the  shadow  of  a  single  rival.^     Hence  it  is  the  part  of  a  good 

1  "  Comrae  ainsi  soit  que  la  fagon  de  parler  est  de  plus  grand  poids,  et 
s'estend  plus  loin ;" — "  As  it  is  a  form  of  expression  that  has  greater  weight, 
and  is  more  extensive." 

2  «  Plus  heureuse  que  toutes  les  principautez  du  monde ;" — "  Happier 
than  all  the  principalities  of  the  world." 

^  "  N'estant  nullement  empesche  par  I'omLre  de  quelque  autre  qui  luy 
seroit  donne  pour  compagnon ;" — "  In  no  degree  hindered  by  the  shadow 
of  any  other,  that  might  be  given  him  as  a  companion." 


CHAP.  IV.  6.       SECOND  EPISTLE  TO  THE  CORIXTHIANS.  199 

pastor,  not  merely  to  keep  aloof  from  all  desire  of  domineer- 
ing, but  to  regard  it  as  the  highest  pitch  of  honour,^  at  which 
he  aspires — that  he  may  serve  the  people  of  God.. --^ It  is  the 
duty  of  the  people,  on  the  other  hand,  to  esteem  the  servants 
of  Christ  first  of  all  on  the  ground  of  the  dignity  of  their 
Master,  and  then  farther  on  account  of  the  dignity  and  ex- 
cellence of  their  office,  that  they  may  not  despise  those, 
whom  the  Lord  has  placed  in  so  illustrious  a  station. 

6.  God  who  commanded  light  to  shine  out  of  dar^kness.  I 
see  that  this  passage  may  be  explained  in  four  different 
ways.  In  the  first  place  thus:  "  God  has  commanded  light 
to  shine  forth  out  of  darkness :  that  is,  by  the  ministry  of 
men,  who  are  in  their  own  nature  darkness,  He  has  brought 
forward  the  light  of  His  gospel  into  the  world."  Secondly, 
thus :  "  God  has  made  the  light  of  the  gospel  to  take  the 
place  of  the  law,  which  was  wrapt  up  in  dark  shadows,  and 
thus.  He  has  brought  light  out  of  darkness."  Those  that  are 
fond  of  subtilties,  would  be  prepared  readily  to  receive  ex- 
positions of  that  sort,  but  any  one,  who  will  examine  the 
matter  more  closely,  will  perceive,  that  they  do  not  corre- 
spond with  the  Apostle's  intention.  The  third  exposition  is 
that  of  Ambrose  :  "  When  all  things  were  involved  in  dark- 
ness, God  kindled  up  the  light  of  His  gospel.  For  mankind 
were  sunk  in  the  darkness  of  ignorance,  when  God  on  a  sud- 
den shone  forth  upon  them  by  his  gospel.''  The  fourth  is 
that  of  Chrysostom,  who  is  of  opinion,  that  Paul  alluded  to 
the  creation  of  the  world,  in  this  way :  "  God,  who  by  his 
word  created  light,  drawing  it,  as  it  were,  out  of  the  dark- 
ness^— that  same  Being  has  now  enlightened  us  in  a  spi- 
ritual manner,  when  we  were  buried  in  darkness."  This 
transition,^  from  light  that  is  visible  and  corporeal  to  what 
is  spiritual,  has  more  of  elegance,  and  there  is  nothing  forced 

^  "  Du  profond  des  tenebres ;" — "  Out  of  the  depth  of  darkness." 
^  Anagoge.  The  Reader  will  find  in  the  Harmony  (vol.  i.  p.  436.  n. 
1,)  a  lucid  view  of  the  import  of  the  Avord  anagoge,  or  rather  avftyuyh  as 
employed,  on  the  one  hand,  by  "  divines  of  the  allegorizing  school,"  and  on 
the  other  by  Calvin,  whose  reverence  for  the  inspired  oracles  would  not 
permit  him  to  give  way  to  mere  fancy  in  the  interpretation  of  them,  even 
in  a  single  instance. — Ed. 


200  COMMENTARY  ON  THE  CHAP.  IV.  6. 

in  it.  The  preceding  one/  however,  is  not  unsuitable.  Let 
every  one  follow  his  own  judgment. 

Hath  shined  in  our  hearts.  He  speaks  of  a  twofold  illu- 
mination, which  must  be  carefully  observed — the  one  is  that 
of  the  gospel,  the  other  is  secret,  taking  place  in  our  hearts.^ 
For  as  God,  the  Creator  of  the  world,  pours  forth  upon  us 
the  brightness  of  the  sun,  and  gives  us  eyes  to  receive  it,  so, 
as  the  Redeemer,  in  the  person  of  his  Son,  He  shines  forth, 
indeed,  upon  us  by  His  gospel,  but,  as  we  are  blind,  that 
would  be  in  vain,  if  He  did  not  at  the  same  time  enlighten 
our  understandings  by  His  Spirit.  His  meaning,  therefore, 
is,  that  Grod  has,  by  His  Spirit,  opened  the  eyes  of  our  under- 
standings, so  as  to  make  them  capable  of  receiving  the  light 
of  the  gospel. 

In  the  face  of  Jesus  Christ  In  the  same  sense  in  which 
lie  had  previously  said  that  Christ  is  the  image  of  the  Father, 
(verse  4th)  he  now  says,  that  the  glory  of  God  is  manifested 
to  us  in  his  face.  Here  we  have  a  remarkable  passage,  from 
which  we  learn  that  God  is  not  to  be  sought  out  (Job  xi.  7) 
in  His  unsearchable  height,  (for  He  dwells  in  light  that  is 
inaccessible,  1  Tim.  vi.  16,)  but  is  to  be  known  by  us,  in  so 
far  as  He  manifests  himself  in  Christ.  Hence,  whatever 
men  desire  to  know  respecting  God,  apart  from  Christ,  is 
evanescent,  for  they  wander  out  of  the  way.  True,  indeed, 
God  in  Christ  appears  in  the  first  instance  to  be  mean,  but 
He  appears  at  length  to  be  glorious  in  the  view  of  those, 
who  hold  on,  so  as  to  come  from  the  cross  to  the  resurrec- 
tion.^ Again  we  see,  that  in  the  word  person"^  there  is  a 
reference  made  to  us,^  because  it  is  more  advantageous  for 
us  to  behold  God,  as  He  appears  in  His  only-begotten  Son, 
than  to  search  out  His  secret  essence. 


1  "La  troisieme  exposition;" — "  The  third  exposition." 

^  "  Interieurement  en  nos  coenrs ;" — "  Inwardly  in  our  hearts." 

3  "  Ceux,  qui  ont  la  patience  de  venir  de  la  croix  a  la  resurrection  ;" — 

"  Those,  who  have  the  patience  to  come  from  the  cross  to  the  resurrection." 
*  The  original  expression  is  U  •z^offu'zoo'ir,(rov  x^httoZ — in  the  ^crsow  of 

Jesus  Christ. — Ed. 

5  "  Ce  qui  est  dit  de  Dieu,  c'est  pour  le  regard  de  nous ;" — "  What  is  said 

respecting  God,  is  in  relation  to  us." — See  p.  197. 


CTIAP.  IV.  7.        SECOND  EPIStLE  TO  THE  CORINTHIANS.  201 

7.  But  we  have  this  treasure  in  7.  Habemus  autem  thesaurum 
earthen  vessels,  that  the  excellency  hunc  in  vasis  testaceis :  ut  exsupe- 
of  the  poAver  may  he  of  God,  and  not  rantia  potentise  sit  Dei,  et  non  ex 
of  us.  nobis : 

8.  We  are  troubled  on  every  side,  8.  Quando  in  omnibus  premimur, 
yet  not  distressed  ;  we  are  perplexed,  at  non  anxii  reddimur :  laboramus 
but  not  in  despair ;  inopia,  at  non  destituimur : 

9.  Persecuted,  but  not  forsaken ;  9.  Persequutionem  patimur,  at 
cast  down,  but  not  destroyed  ;  non   deserimur :    deiicimur,  at  non 

perimus : 

10.  Always  bearing  about  in  the  10.  Semper  mortificationem  lesu 
body  the  dying-  of  the  Lord  Jesus,  Christi  circumferentes  in  corpore 
that  the  life  also  of  Jesus  might  be  nostro,  ut  vita  lesu  manifestetur  in 
made  manifest  in  oiu-  body.  corpore  nostro. 

11.  For  we  Avhich  live  are  alway  11.  Semper  enim  nos,  dum  vivi- 
delivered  unto  death  for  Jesus'  sake,  mus,^  in  mortem  tradimur  propter 
that  the  life  also  of  Jesus  might  be  lesum,  ut  vita  lesu  manifestetur^  in 
made  manifest  in  our  mortal  flesh.  mortal!  came  nostra. 

12.  So  then  death  worketh  in  us,  12.  Itaque  mors  quidem  in  nobis 
but  hfe  in  you.  operatur,  vita  autem  in  vobis.^ 

7.  But  we  have  this  treasure.  Those  that  heard  Paul 
glorying  in  such  a  magnificent  strain  as  to  the  excellence  of 
his  ministry,  and  beheld,  on  the  other  hand,  his  person, 
cont^mj^tible  and  abject  in  the  eyes  of  the  world,  might  be 
apt  to  think  that  he  was  a  silly  and  ridiculous  person,  and 
might  look  upon  his  boasting  as  childish,  while  forming 
their  estimate  of  him  from  the  meanness  of  his  person.* 
The  wicked,  more  particularly,  caught  hold  of  this  pretext, 
when  they  wished  to  bring  into  contempt  e\erj  thing  that 
w^as  in  him.  What,  however,  he  saw  to  be  most  of  all  un- 
favourable to  the  honour  of  his  Apostleship  among  the  igno- 
rant, he  turns  by  an  admirable  contrivance  into  a  means  of 
advancing  it.  First  of  all,  he  employs  the  similitude  of  a 
treasure,  w^iich  is  not  usually  laid  up  in  a  splendid  and 
elegantly  adorned  chest,  but  rather  in  some  vessel  that  is 
mean  and  worthless  f  and  then  farther,  he  subjoins,  that  the 

^  "  Nous  en  viuant,  or,  nous  qui  viuons ;" — "  We,  while  Uving,  or,  we 
who  live." 

2  "  Soit  aussi  manifest ee  ;" — "  May  also  be  manifested." 

^  "  La  vie  en  vous,  ou,  vous  en  reuient ;" — "  Life  in  you,  or,  comes  from 
it  to  you." 

*  "  lis  le  iugeoyent  selon  I'apparence  de  sa  personne,  qui  estoit  petite  et 
contemptible ;" — "  They  judged  of  him  according  to  the  appearance  of  his 
person,  which  was  small  and  contemptible." 

'^  "  The  term  <rxivos  (vessel),  from  o-x'^^  to  hold,  has  an  allusion  to  the 
body's  being  the  depository  of  the  soul.    "OtrT^axov  properly  signifies  a  shdl, 


202  COMMEXTARY  OjJ  THE  CHAP.  IV.  8. 

power  of  God  is,  by  that  means,  the  more  illustrated,  and 
is  the  better  seen.  "  Those,  who  allege  the  contemptible 
apj^earance  of  my  person,  with  the  view  of  detracting  from 
the  dignity  of  my  ministry,  are  unfair  and  unreasonable 
judges,  for  a  treasure  is  not  the  less  valuable,  that  the  vessel, 
in  which  it  is  deposited,  is  not  a  precious  one.  Nay  more, 
it  is  usual  for  great  treasures  to  be  laid  up  in  earthen  pots. 
Farther,  they  do  not  consider,  that  it  is  ordered  by  the  spe- 
cial Providence  of  God,  that  there  should  be  in  ministers  no 
appearance  of  excellence,  lest  any  thing  of  distinction  should 
throw  the  j^ower  of  God  into  the  shade.  As,  therefore,  the 
abasement  of  ministers,  and  the  outward  contempt  of  their 
persons  give  occasion  for  glory  accruing  to  God,  that  man 
acts  a  wicked  part,  who  measures  the  dignity  of  the  gospel 
by  the  person  of  the  minister.'' 

Paul,  however,  does  not  speak  merely  of  the  universal 
condition  of  mankind,  but  of  his  own  condition  in  particular. 
It  is  true,  indeed,  that  all  mortal  men  are  earthen  vessels. 
Hence,  let  the  most  eminent  of  them  all  be  selected,  and  let 
him  be  one  that  is  adorned  to  admiration  with  all  ornaments 
of  birth,  intellect,  and  fortune,^  still,  if  he  be  a  minister  of 
the  gospel,  he  will  be  a  mean  and  merely  earthen  depository 
of  an  inestimable  treasure.  Paul,  however,  has  in  view  him- 
self, and  others  like  himself,  his  associates,  who  were  held 
in  contempt,  because  they  had  nothing  of  show. 

8,  While  we  are  pressed  on  every  side.  This  is  added  by 
way  of  explanation,  for  he  shows,  that  his  abject  condition 
is  so  far  from  detracting  from  the  glory  of  God,  that  it  is 
the  occasion  of  advancing  it.  "  We  are  reduced,''  says  he, 
"  to  straits,  but  the  Lord  at  length  opens  up  for  us  an  outlet  ;^ 

(of  which  material,  probably,  the  primiti^'e  vessels  were  formed,)  and,  2dlyf 
a  vessel,  of  baked  earth.  And  as  that  is  proverbially  brittle,  oo-t^ukivos 
denoted  weak,  fragile,  both  in  a  natural  and  a  metaphorical  sense ;  and 
therefore  was  very  applicable  to  the  hmnan  body,  both  as  frail,  and  as 
mean" — Bloomfoeld. — Ed. 

1  "  De  tons  ornamens,  de  race,  d'esprit,  de  richesses,  et  toutes  autres 
choses  semblablesj" — "  With  all  ornaments  of  birth,  intellect,  riches,  and 
all  other  things  of  a  like  nature." 

2  "  We  are  troubled  on  every  side.  In  respect  of  the  nature  of  it,  (the 
trouble,)  it  is  plain  it  Avas  external  trouble.  The  very  word  there  used, 
S-X/|3a^£va/,  signifies  dashing  a  thing  from  without.  As  the  beating  and  alli- 
sion  of  the  waves  against  a  rock  make  no  trouble  in  the  rock,  no  commo- 


CHAP.  IV.  10.       SECOND  EPISTLE  TO  THE  CORINTHIANS.  203 

we  are  oppressed  with  poverty,  but  the  Lord  affords  us  help. 
Many  enemies  are  in  arms  against  us,  but  under  God's  pro- 
tection we  are  safe.  In  fine,  though  we  are  brought  low,  so 
that  it  might  seem  as  if  all  were  over  with  us,^  still  we  do 
not  perish.''  The  last  is  the  severest  of  all.  You  see,  how 
he  turns  to  his  own  advantage  every  charge  that  the  wicked 
bring  against  him."^ 

10.  The  mortification  of  Jesus.^     He  says  more  than  he 

tion  there,  but  a  great  deal  of  noise,  clamour,  and  tumult  round  about  it. 
That  is  the  sort  of  trouble  which  that  word  in  its  primary  signification  holds 
forth  to  us,  and  which  the  circumstances  of  the  text  declare  to  be  the  sig- 
nification of  the  thing  here  meant The  v:ord  (r'rivo;^upoijf:isvot  ex- 

presseth  such  a  kind  of  straitening  as  doth  infer  a  difficulty  of  drawing 
breath ;  that  a  man  is  so  compressed,  that  he  cannot  tell  how  to  breathe. 
That  is  the  native  import  of  the  word.  As  if  he  had  said,  '  We  are  not 
reduced  to  that  extremity  by  all  the  troubles  that  surround  us,  but  we  can 
breathe  well  enough  for  all  that.'  Probably  there  are  meant  by  this  thing 
desired,  two  degrees  or  steps  of  inward  trouble.  .  .  .  Either  it  is  a  trouble 
that  reacheth  not  the  heart,  or  if  it  doth,  it  does  not  oppress  or  overwhelm 
it."— Howe's  Works,  (London,  1834,)  p.  7Q6.—Ed. 

^  "  There  is  an  allusion,"  says  Dr.  Bloomfield,  '•  to  an  army  so  entirely 
surrounded  and  hemmed  in  Iv  o-t-voT;,  (in  straits,)  as  the  Roman  army  at 
the  Caudinae  Furcae,  that  there  is  left  no  hope  of  escape." — Ed. 
^  "  Pour  le  rendre  contemptible ;" — "  To  render  him  contemptible." 
3  "  Mortificationem." — Such  is  Calvi>''s  rendering  of  the  original  term 
vix^coiriv,  and  it  is  evidently  employed  to  convey  the  idea  oi putting  to  death, 
the  main  idea  intended  to  be  expressed  being,  as  oiu*  author  shows,  that 
the  apostles  were,  for  the  sake  of  Clirist,  subjected  to  hmnihating  and 
painful  sufferings,  Avhich  gave  them,  in  a  manner,  an  outward  conformity 
to  their  Divine  Master  in  the  violent  death  inflicted  upon  him.  The  term 
mortification,  when  taken  in  strict  accordance  with  its  etymology,  in  the 
sense  o^ putting  to  death,  appears  to  bring  out  more  fully  the  apostle's 
meaning,  than  the  word  "  dying,"  made  use  of  in  our  authorized  version. 
Beza,  who  gives  the  same  rendering  as  Calvin,  subjoins  the  following 
valuable  observations: — "  Mor^tificationem.  (^hv  vixoutriv.)  —  Sic  vocat 
Paulus  miseram  illam  conditionem  fidelium,  ac  prsesertim  ministrorum  (de 
his  enim  proprie  agitur)  qui  quotidie  (ut  ait  David)  occiduntur,  quasi  des- 
tinationem  ad  ccedem  dicas :  additurque  Domini  lesu,  vel,  (ut  legit  vetus 
interpres)  lesu  Christi,  tum  ut  declaretur  causa  propter  quam  mundus  illos 
ita  persequitur  ;  turn  etiam  quia  hac  quoque  in  parte  Christo  capiti  sunt 
conformes,  Christusque  adeo  ipse  quodammodo  in  iis  morte  afficitur. 
Ambrosius  maluit  mortem  interpretari,  nempe  quia  in  altero  membro  sit 
mentio  vitce  Christi.  At  ego,  si  libuisset  a  Pauli  verbis  discedere,  ccedem 
potius  exposuissem  :  quia  non  temere  Paulus  viKpuanv  maluit  scribere  quam 
S-«v«Tav,  quoniam  etiam  Christus  liic  considerandus  nobis  est  non  ut  simpli- 
citer  mortuus,  sed  ut  interemptus.  Verum  ut  modo  dixi  viKpuffi;  nee  mor- 
tem nee  ccedem  hie  significat,  sed  conditionem  illam  quotidianis  mor- 
tibus  obnoxiam,  qualis  etiam  fuit  Christi  ad  tempus ;" — ^^Mortification, 
(rm  vixpua-iv.)  This  term  Paul  makes  use  of  to  denote  that  miserable  con- 
dition of  believers,  and  more  especially  of  ministers,  (for  it  is  of  them  pro- 


204  COMMENTARY  ON  THE  CHAP.  IV.  10. 

had  done  previously,  for  lie  sliows,  that  the  very  thing  that  the 
false  apostles  used  as  a  pretext  for  despising  the  gospel,  was 
so  far  from  bringing  any  degree  of  contempt  upon  the  gospel, 
that  it  tended  even  to  render  it  glorious.  For  he  employs 
the  exj^ression — the  mortification  of  Jesus  Christ — to  denote 
everything  that  rendered  him  contemptible  in  the  eyes  of 
the  AYorld,  with  the  view  of  preparing  him  for  participating 
in  a  blessed  resurrection.  In  the  first  place,  the  sufferings 
of  Christ,^  however  ignominious  they  may  be  in  the  eyes  of 
men,  have,  nevertheless,  more  of  honour  in  the  sight  of  God, 
than  all  the  triumphs  of  emperors,  and  all  the  pomp  of  kings. 
The  end,  however,  must  also  be  kept  in  view,  that  we  suffer 
with  him,  that  we  may  be  glorified  together  with  him. 
(Rom.  viii.  17.)  Hence  he  elegantly  reproves  the  madness  of 
those,  who  made  his  peculiar  fellowship  with  Christ  a  matter 
of  reproach.  At  the  same  time,  the  Corinthians  are  admo- 
nished to  take  heed,  lest  they  should,  while  haughtily  de- 
spising Paul's  mean  and  abject  appearance,  do  an  injury  to 
Christ  himself,  by  seeking  an  occasion  of  reproach^  in  his 
sufferings,  which  it  becomes  us  to  hold  in  the  highest 
honour. 

The  word  rendered  mortification,^  is  taken  here  in  a  dif- 
ferent sense  from  what  it  bears  in  many  passages  of  Scripture. 

perly  that  he  speaks,)  who  are,  as  Da\i(l  says,  killed  every  day — as  though 
you  should  say  a  setting  apart  for  slaughter ;  and  it  is  added — of  the  Lord 
Jesus,  or  (as  the  old  interpreter  renders  it)  of  Jesus  Christ,  partly  with 
the  view  of  explaining  the  reason  why  the  world  thus  persecutes  them,  and 
partly  because  in  this  respect  also  they  are  conformed  to  Christ,  the  Head, 
and  even  Christ  himself  is,  in  them,  in  a  manner  put  to  death.  Ambrose 
has  preferred  to  render  it  death,  for  this  reason,  that  in  the  other  clause 
mention  is  made  of  the  life  of  Christ.  For  my  own  part,  however,  were  I 
to  depart  from  Paul's  words,  I  woidd  rather  render  it  slaughter,  inasmuch 
as  Paul  did  not  rashly  make  use  of  vixguffiv  rather  than  ^uvxtov,  since 
Christ  also  is  to  be  viewed  by  us  here,  not  simply  as  having  died,  but 
as  having  been  put  to  death.  But,  as  I  said  a  Uttle  ago,  vix^axr,;  here  does 
not  mean  deatii  nor  slaughter,  but  a  condition  which  exposed  every  day 
to  deaths,  such  as  Christ's,  also,  was  for  a  time." — Ed. 

1  By  the  "  sufferings  of  Christ,"  here,  Calvin  obviously  means — not  the 
sufferings  of  our  Redeemer  personally,  but  sufferings  endured  for  Christ 
in  tJte  persons  of  his  members,  as  in  Col.  i.  24. — Ed. 

^  "  Matiere  d'opprobre  et  deshonneur ;"—  "  Matter  of  reproach  and  dis- 
honour." 

^  Wiclif  (1380)  renders  the  expression  as  follows  :  "euermore  we  beren 
aboute  the  sleyng  of  Ihesus  in  oure  bodi." — Ed. 


CHAP.  IV.  10.       SECOND  EPISTLE  TO  THE  CORINTHIANS.  205 

For  it  often  means  self-denial,  when  we  renounce  the  lusts 
of  the  flesh,  and  are  renewed  unto  obedience  to  God.  Here, 
however,  it  means  the  afflictions  by  which  we  are  stirred  up 
to  meditate  on  the  termination  of  the  present  life.  To  make 
the  matter  more  plain,  let  us  call  the  former  the  inwai^d 
mortification,  and  the  latter  the  outward.  Both  make  us 
conformed  to  Christ,  the  one  directly,  the  other  indirectly,  so 
to  speak.  Paul  speaks  of  the  former  in  Col.  iii.  5,  and  in 
Rom.  vi.  6,  where  he  teaches  that  our  old  man  is  crucified, 
that  we  may  walk  in  newness  of  life.  He  treats  of  the  second 
in  Rom.  viii.  29,  where  he  teaches,  that  we  were  predestinated 
by  God  to  this  end — that  we  might  be  conformed  to  the 
image  of  his  Son.  It  is  called,  however,  a  mortification  of 
Christ  only  in  the  case  of  believers,  because  the  wicked,  in 
the  endurance  of  the  afflictions  of  this  present  life,  share 
with  Adam,  but  the  elect  have  participation  with  the  Son 
of  God,  so  that  all  those  miseries  that  are  in  their  own  nature 
accursed,  are  helpful  to  their  salvation.  All  the  sons  of 
God,  it  is  true,  have  this  in  common,  that  they  bear  about 
the  mortification  of  Christ  ;^  but,  according  as  any  one  is 
distinguished  by  a  larger  measure  of  gifts,  he,  in  that  pro- 
portion, comes  so  much  the  nearer  to  conformity  with  Christ 
in  this  respect. 

That  the  life  of  Jesus.  Here  is  the  best  antidote  to  ad- 
versity— that  as  Christ's  death  is  the  gate  of  life,  so  we  know 
that  a  blessed  resurrection  will  be  to  us  the  termination  of 
all  miseries,^  inasmuch  as  Christ  has  associated  us  with  him- 
self on  this  condition,  that  we  shall  be  partakers  of  his  life, 
if  in  this  world  we  submit  to  die  with  him. 

The  sentence  that  immediately  follows  may  be  explained 
in  two  Avays.     If  you  understand  the  expression   delivered 

1  "  Here  Ave  have  a  strong  mode  of  expressing  the  mortal  peril  to  which 
he  was  continually  exposed;  (as  in  1  Cor.  xv.  31,  'ta^'  «^£^«v  u-^o6Aitku,  I 
die  daily,)  together  with  an  indirect  comparison  of  the  suflerings  endured 
by  himself  and  the  other  apostles,  with  those  endured  by  the  Lord  Jesus 
even  unto  death.  The  genitive  roZ  Kv^tov,  (of  the  Lord,)  is,  as  Grotius  re- 
marks, a  genitive  of  likeness.  The  sense  is — '  hearing  about — continually 
sustaining,  perils  and  suflerings,  like  those  of  the  Lord  Jesus.'" — Bloom- 
field. — Ed. 

2  "  La  fin  et  Tissue  de  toutes  miseres  et  calamitez ;" — "  The  end  and 
issue  of  all  miseries  and  calamities." 


206  COMMENTARY  ON  THE  CHAP.  IV.  12. 

unto  death  as  meaning  to  be  incessantly  harassed  with  per- 
secutions and  exposed  to  dangers,  this  would  be  more  parti- 
cularly applicable  to  Paul,  and  those  like  him,  who  were 
openly  assailed  by  the  fury  of  the  wicked.  And  thus  the 
expression,  for  Jesus'  sake,  will  be  equivalent  to  for  the  tes- 
timony of  Christ.  (Rev.  i.  9.)  As,  however,  the  expression 
to  he  daily  delivered  unto  death,  means  otherwise — to  have 
death  constantly  before  our  eyes,  and  to  live  in  such  a  man- 
ner, that  our  life  is  rather  a  shadow  of  death,^  I  have  no  ob- 
jection, that  this  passage,  also,  should  be  expounded  in  such 
a  way  as  to  be  applicable  to  all  believers,  and  that,  too,  to 
every  one  in  his  order.  Paul  himself,  in  Rom.  viii.  36,  ex- 
plains in  this  manner  Psalm  xliv.  22.  In  this  way  for 
Christ's  sake  would  mean — because  this  condition  is  imposed 
upon  all  his  members.  Erasmus,  however,  has  rendered  it, 
with  not  so  much  propriety,  we  who  live.  The  rendering  that 
I  have  oiven  is  more  suitable — luhile  we  live.  For  Paul  means 
that,  so  long  as  we  are  in  the  world,  we  resemble  the  dead 
rather  than  the  living. 

12.  Hence  death  indeed.  This  is  said  ironically,  because 
it  was  unseemly  that  the  Corinthians  should  live  happily,  and 
in  accordance  with  their  desire,  and  that  they  should,  free 
from  anxiety,  take  their  ease,  while  in  the  mean  time  Paul 
was  struggling  with  incessant  hardships.^  Such  an  allotment 
would  certainly  have  been  exceedingly  unreasonable.  It  was 
also  necessary  that  the  folly  of  the  Corinthians  should  be  re- 
proved, inasmuch  as  they  contrived  to  tliemselves  a  Christi- 
anity without  the  cross,  and,  not  content  with  this,  held  in 
contempt  the  servants  of  Christ,  because  they  were  not  so 
effeminate.^  Now  as  death  denotes  all  afflictions,  or  a  life 
full  of  vexations,  so  also  life  denotes  a  condition  that  is 
prosperous  and  agreeable  ;  agreeably  to  the  maxim  :  "  Life 
is — not  to  live,  but  to  he  well.'"^ 

1  Caltin  manifestly  alludes  to  the  expression  which  occurs  in  Psalms 
xxiii.  4,  the  valley  of  the  shadow  of  death,  which  he  explains  in  a  meta- 
phorical sense,  as  denoting  deep  affliction. — See  Calvin  on  the  Psalms, 
vol.  i.  pp.  394-396.— ^f?. 

2  «  Eust  a  combatre  centre  tant  de  miseres  et  calamitez  ;" — "  Had  to 
struggle  against  so  many  miseries  and  calamities." 

^  "  Comme  eux  ;" — "  As  they." 

*  "  Non  est  vivere,  sed  valere,  vita." — Martial.  Ep.  vi.  70. — Ed. 


CHAP.  IV.  13.       SEC0:JJD  epistle  to  the  COIIINTIIIANS. 


207 


13.  We  haAdng  the  same  spirit  of 
faith,  according  as  it  is  written,  I 
believed,  and  therefore  have  I 
spoken ;  we  also  believe,  and  there- 
fore speak ; 

14.  Knowing  that  he  which  raised 
up  the  Lord  Jesus,  shall  raise  up  us 
also  by  Jesus,  and  shall  present  us 
with  you. 

15.  For  all  things  are  for  your 
sakes,  that  the  abundant  grace 
might,  through  the  thanksgiA-ing  of 
many,  redomid  to  the  glory  of  God. 

16.  For  which  cause  we  faint  not ; 
but  though  oiu-  outward  man  perish, 
yet  the  inward  man  is  renewed  day 
by  day. 

17.  For  our  light  affliction,  which 
is  but  for  a  moment,  worketh  for 
us  a  far  more  exceeding  and  eternal 
weight  of  glory ; 


18.  While  we  look  not  at  the 
tilings  which  are  seen,  but  at  the 
things  which  are  not  seen :  for  the 
things  which  are  seen  are  temporal ; 
but  the  things  which  are  not  seen 
are  eternal. 


13.  Habentes  autem  eundeui 
Spiritum  fidei,  quemadmodum  scrip- 
tumest  (Ps.  cxvi.  10)  Credidi,  prop- 
terea  loquutus  sum  :  nos  quoque 
credimus,  ideo  et  loquimiu: : 

14.  Scientes,  quod  qui  suscitavit 
Dominum  lesum,  nos  etiam  cum 
lesu  suscitabit,  et  constituet  vobis- 
cum. 

15.  Xam  omnia  propter  vos,  ut 
gratia  qute  abundaverit  propter  gra- 
tiarum  actionem,  quse  a  midtis  pro- 
ficiscetur,  abimdet  in  gloriam  Dei. 

1(3.  Quamobrem  non  delicimus: 
verum  etsi  externus  homo  noster 
corrumpitm-,  noster  internus  reno- 
vatiur  de  die  in  diem. 

17.  Levitas  enim  afflictionis  nos- 
trae  supramodum  momentanea,^ 
seternum  supramodiun  pondus  glo- 
rise  operatur  in  nobis  (vel,  momen- 
tanca  levitas  operatur  in  excellentia 
eorcellenter. ) 

18.  Dum  non  spectamus  ea  quse 
^^dentu^,  sed  quse  non  videntiu:  : 
nam  qu?e  A-identur,  temporaria 
sunt:  qu83  autem  non  videntur, 
seterna. 


18.  Having  the  same  spirit.  This  is  a  correction  of  the 
foregoing  irony.  He  had  represented  the  condition  of  the 
Corinthians  as  widely  different  from  his  own,  (not  according 
to  his  own  judgment,  but  according  to  their  erroneous  view,) 
inasmuch  as  they  were  desirous  of  a  gospel  that  was 
pleasant  and  free  from  all  molestation  of  the  cross,  and  en- 
tertained less  honourable  views  of  him,  because  his  condition 
was  less  renowned.  Now,  however,  he  associates  himself 
with  them  in  the  hope  of  the  same  blessedness.  "  Though 
God  spares  you,  and  deals  with  you  more  indulgently,  while 
he  treats  me  with  somew^hat  more  severity,  this  diversity, 
nevertheless,  will  be  no  hinderance  in  the  way  of  the  like 
glorious  resurrection  awaiting  both  of  us.  For  where  there 
is  oneness  of  faith,  there  will,   also,  there  be   one  inherit- 


^  "  Car  nostre  legere  affliction  qui  est  de  peu  de  duree  a  merueille,  ou, 
qui  ne  fait  que  passer ;" — "  For  our  hght  affliction,  which  is  of  marvel- 
lously short  diuration,  or,  which  does  but  pass  away  J" 


208  COMMENTARY  ON  THE  CHAP.  IV.  13. 

ance."  It  has  been  tliought,  that  the  Apostle  speaks  here 
of  the  holy  fathers,  who  lived  under  the  Old  Testament,  and 
represents  them  as  partakers  with  us,  in  the  same  faith. 
This,  indeed,  is  true,  but  it  does  not  accord  with  the  subject 
in  hand.  For  it  is  not  Abraham,  or  the  rest  of  the  fathers, 
that  he  associates  with  himself  in  a  fellowship  of  faith, 
but  rather  the  Corinthians,  whereas  thej  separated  them- 
selves from  him  by  a  perverse  ambition.  "  However  my 
condition,"  says  he,  "  may  appear  to  be  the  worse  for  the 
present,  we  shall,  nevertheless,  one  day  be  alike  partici- 
pants in  the  same  glory,  for  we  are  connected  together  by 
one  faith.''  Whoever  will  examine  the  connection  atten- 
tively, will  perceive,  that  this  is  the  true  and  proi)er  inter- 
pretation. By  metonymy,  he  gives  the  name  of  the  spir^it 
of  faitl}}  to  faith  itself,  because  it  is  a  gift  of  the  Holy 
Spirit. 

As  it  is  written.  What  has  given  occasion  for  the  mis- 
take^ is,  that  he  quotes  the  testimony  of  David.  It  ought, 
however,  to  be  taken  in  connection  with  the  confession — not 
with  the  oneness  of  faith,  or  if  you  prefer  it,  it  agrees  with 
what  follows — not  with  what  goes  before,  in  this  way:  "Be- 
cause we  have  an  assured  hope  of  a  blessed  resurrection,  we 
are  bold  to  speak  and  preach  what  we  believe,  as  it  is  written, 
I  believed,  therefore  have  I  spoken."  Now,  this  is  the  com- 
mencement of  Psalm  cxvi.,'"^  where  David  acknowledges,  that, 
when  he  had  been  reduced  to  the  last  extremity,  he  was  so 
overpowered  that  he  almost  gave  way,  but,  having  soon  af- 
terwards regained  confidence,  he  had  overcome  that  tempta- 
tion. Accordingly,  he  opens  the  Psalm  thus  :  /  believed^ 
therefoi^e  will  I  speak.     For  faith  is  the  mother*  of  confes- 

1  Calvin  adverts  to  this  form  of  expression  in  the  Institutes,  (vol,  ii. 
p.  138,)  as  an  evidence  that  faith  is  implanted  by  the  Divine  Spirit. — Ed. 

2  "  Que  i'ay  dit;" — "  That  I  have  mentioned."  Calvin  refers  to  the 
mistake  of  supposing  that  Paul  alludes  to  the  Old  Testament  beUevers. — 
Ed. 

3  "  The  Septuagint,  and  some  other  ancient  versions,  make  the  latter 
part  of  the  116th  Psalm"  (commencing  with  the  10th  verse — I  believed, 
therefore  have  I  spoken)  "  a  distinct  Psalm,  separate  from  the  former, 
and  some  have  called  it  the  Martyr's  Psalm,  I  suppose  for  the  sake  of 
ver.  15." — Henry's  Commentary. — Ed. 

<  "  Corame  la  mere  ;" — "  As  it  were,  the  mother." 


CHAP.  IV.  1 5.       SECOND  EPISTLE  TO  THE  CORINTHIANS.  209 

sion.  Paul,  it  is  true,  stirring  himself  up  to  imitate  him,^ 
exhorts  the  Corinthians  to  do  the  same,  and,  in  accordance 
with  the  common  Greek  translation,  has  used  the  preterite 
instead  of  the  future,  but  this  is  of  no  consequence.^  For 
he  simply  means  to  say,  that  believers  ought  to  be  magna- 
nimous, and  undaunted,  in  confessing^  what  they  have  believed 
with  their  heart.  (Rom.  x.  9,  10.)  Let  now  our  pretended 
followers  of  Nicodemus^  mark,  what  sort  of  fiction  they  con- 
trive for  themselves  in  the  place  of  faith,  when  they  would 
have  faith  remain  inwardly  buried,  and  altogether  silent, 
and  glory  in  this  wisdom — that  they  utter,  during  their 
whole  life,  not  a  single  word  of  right  confession. 

15.  For  all  things  are  for  your  sakes.  He  now  associates 
himself  with  the  Corinthians,  not  merely  in  the  hope  of 
future  blessedness,  but  also  in  these  very  afflictions,  in 
which  they  might  seem  to  differ  from  him  most  widely,  for  he 
lets  them  know,  that,  if  he  is  afflicted,  it  is  for  their  benefit. 
Hence  it  follows,  that  there  was  good  reason  why  they  should 
transfer  part  of  them  to  themselves.  What  Paul  states,  de- 
pends first  of  all  on  that  secret  fellowship,  which  the  mem- 

^  "  S'accourageant  a  imiter  cest  exemple  de  Dauid ;" — "  Stirring  him- 
self up  to  imitate  this  example  of  David." 

2  "  i  believed,  for  I  did  speak,  (Ps.  cxvi.  10) — which  is  a  sure  proof  of 
the  presence  of  faith.  Confession  and  faith  are  inseparably  connected. 
Compare  2  Cor.  iv.  13.  The  Apostle  places,  after  the  example  of  the 
Septuagint,  therefore  instead  of  for  :  '  I  believed,  therefore  I  spake,'  vrith- 
out  any  material  alteration  of  tne  sense." — Hengstenherg  on  the  Psalms, 
(Edin.  1848,)  vol.  iii.  p.  372.— Ed. 

3  "  A  faire  confession  de  bouche ;" — "  In  making  confession  with  the 
mouth. 

*  "  There  were  also  at  this  time"  (about  the  year  1540)  "certain  persons 
who,  having  renounced  the  Protestant  faith  tlurough  dread  of  persecution, 
flattered  themselves,  that  there  was  no  harm  in  remaining  in  the  external 
communion  of  the  Church  of  Rome,  provided  they  embraced  the  true  re- 
ligion in  their  hearts.  And  because  Calvin  who  condemned  so  pernicious 
a  sentiment  was  considered  by  them  as  carrying  his  severity  to  an  extreme, 
he  showed  clearly  that  his  opinion  was  in  unison,  not  only  with  those  of 
the  fathers  of  the  Church,  but  also  with  the  doctrine  of  the  most  learned 
theologians  of  the  age,  such  as  Melancthon,  Bucer,  and  Martyr,  as  well  as 
the  ministers  of  Zurich ;  and  so  completely  extinguished  that  error,  that 
all  pious  persons  censured  the  Nicodemites — a  name  given  to  those  who 
defended  their  dissimulation  by  the  example  of  Nicodemus." — Mackenzie's 
Life  of  Calvin,  p.  59.  See  also  Calvin  on  John,  vol.  i.  p.  317,  Calvin 
on  the  Psalms,  vol.  v.  p.  481 ;  and  Calvin's  Tracts,  vol.  i.  p.  xlix. — 
Ed. 

VOL.  II.  0 


210  COMMENTARY  ON  THE  CHAP.  IV.  16. 

bers  of  Christ  have  with  one  another,  but  chiefly  on  that 
mutual  connection  and  relationship,  which  required  more 
especially  to  be  manifested  among  them.  Now  this  admo- 
nition was  fraught  with  great  utility  to  the  Corinthians,  and 
brought  with  it  choice  consolation.  For  what  consolation 
there  is  in  this — that  while  God,  sparing  our  weakness, 
deals  with  us  more  gently,  those  that  are  endowed  with 
more  distinguished  excellence,  are  afflicted  for  the  common 
advantage  of  all !  They  were  also  admonished,  that,  since 
they  could  not  aid  Paul  otherwise,  they  should,  at  least,  help 
him  by  their  prayers  and  sympathy. 

That  the  grace  which  hath  abounded.  That  agreement^  be- 
tween the  members  of  Christ  he  now  commends  on  the  groimd 
of  the  fruit  that  springs  from  it — its  tendency  to  advance 
the  glory  of  God.  By  a  metonymy,  according  to  his  usual 
manner,  he  means,  by  the  term  grace,  that  blessing  of  deli- 
verance, of  which  he  had  made  mention  previously — that, 
while  he  was  weighed  down,  he  was,  nevertheless,  not  in 
anxiety :  while  oppressed  with  poverty,  he  was  not  left  desti- 
tute, &c.,  (verses  8,  9,)  and  in  fine,  that  he  had  a  deliver- 
ance continually  afforded  him  from  every  kind  of  evil.^ 
This  grace,  he  says,  overflows.  By  this  he  means,  that  it 
was  not  confined  to  himself  personally,  so  that  he  alone  enjoys 
it,  but  it  extends  itself  farther — namely,  to  the  Corinthians, 
to  whom  it  was  of  great  advantage.  When  he  makes  the 
overflowing  of  God's  gift  consist  in  gratitude,  tending  to  the 
glory  of  its  Author,  he  admonishes  us,  that  every  blessing 
that  God  confers  upon  us  perishes  through  our  carelessness, 
if  we  are  not  prompt  and  active  in  rendering  thanks. 

16.  For  which  cause  we  faint  not.^     He  now,  as  having 

»  "  Ceste  vnite  et  consentemente  mutuel :" — "  That  unity  and  mutual 
agreement." 

^  '•'  De  toutes  sortes  de  maux  desquels  il  estoit  assailli ;" — "  From  all 
sorts  of  evils  with  which  he  was  assailed." 

s  «  jp'q^.  which  cause  we  faint  not.  {olx,  IxxaxovfAtv.)  Here  we[have  the 
same  various  reading,"  (as  in  verse  1,  see  p.  189,  n.  1,)  "  oU  lyKKKoZ/Mv — 
we  do  no  wickedness  ;  and  it  is  supported  by  BDEFG,  and  some  others ; 
but  it  is  remarkable  that  Mr.  Wakefield  follows  the  common  reading  here, 
though  the  various  reading  is  at  least  as  well  supported  in  this  verse  as  in 
verse  first.  The  common  reading,  faint  not,  appears  to  agree  best  with 
the  Apostle's  meaning." — Dr.  A.  Clarke. — Ed, 


CHAP.  IV.  16.       SECOND  EPISTLE  TO  THE  CORINTHIANS.  211 

carried  his  point,  rises  to  a  higher  confidence  than  before. 
*'  There  is  no  cause/'  says  he,  "  why  we  sliould  lose  heart, 
or  sink  down  under  the  burden  of  the  cross,  the  issue  of 
which  is  not  merely  so  desirable  to  myself,  but  is  also  salutary 
to  others.''  Thus  he  exhorts  the  Corinthians  to  fortitude 
by  his  own  example,  should  they  happen  at  any  time  to  be 
similarly  afflicted.  Farther,  he  beats  down  that  insolence, 
in  which  they  in  no  ordinary  degree  erred,  inasmuch  as 
under  the  influence  of  ambition,  they  held  a  man  in  higher 
estimation,  the  farther  he  was  from  the  cross  of  Christ. 

Though  our  outward  man.  The  outiuard  man,  some  im- 
properly and  ignorantly  confound  with  the  old  man,  for 
widely  different  from  this  is  the  old  man,  of  which  we  have 
spoken  in  Romans  vi.  6.  Chrysostom,  too,  and  others  re- 
strict it  entirely  to  the  body ;  but  it  is  a  mistake,  for  the 
Apostle  intended  to  comprehend,  under  this  term,  every- 
thing that  relates  to  the  present  life.  As  he  here  sets  be- 
fore us  two  m.en,  so  you  must  place  before  your  view  two 
kinds  of  life — the  earthly  and  the  heavenly.  The  outward 
man  is  the  maintenance  of  the  earthly  life,  which  consists 
not  merely  in  the  flower  of  ones  age,  (1  Cor.  vii.  30,)  and  in 
good  health,  but  also  in  riches,  honours,  friendships,  and 
other  resources.^  Hence,  according  as  w^e  suffer  a  dimi- 
nution or  loss  of  these  blessings,  which  are  requisite  for 
keeping  up  the  condition  of  the  present  life,  is  our  outward 
man  in  that  proportion  corrupted.  For  as  we  are  too  much 
taken  up  with  the  present  life,  so  long  as  everything  goes 
on  to  our  mind,  the  Lord,  on  that  account,  by  taking  away 
from  us,  by  little  and  little,  the  things  that  we  are  en- 
grossed with,  calls  us  back  to  meditate  on  a  better  life. 
Thus,  therefore,  it  is  necessary,  that  the  condition  of  the 
present  life  should  decay,^  in  order  that  the  inward  man 
may  be  in  a  flourishing  state  ;  because,  in  proportion  as  the 
earthly  life  declines,  does  the  heavenly  life  advance,  at  least 
in  believers.  For  in  the  reprobate,  too,  the  outward  man 
decays,^  but  without  anything  to  compensate  for  it.     In  the 

1  «'  Autres  aides  et  commoditez ;" — "  Other  helps  and  conveniences." 

*  "  De  iour  en  iour ;" — "  From  day  to  day." 

8  "  II  est  vray  que  I'homme  exterieur  tend  a  decadence  aussi  bien  es 


212  COMMENTARY  ON  THE  CHAP.  IV.  1 7. 

sons  of  God,  on  the  other  hand,  a  decay  of  this  nature  is 
the  beginning,  and,  as  it  were,  the  cause  of  production.  He 
says  that  this  takes  place  daily,  because  God  continually 
stirs  us  up  to  such  meditation.  Would  that  this  were  deeply 
seated  in  our  minds,  that  we  might  uninterruptedly  make 
progress  amidst  the  decay  of  the  outward  man  ! 

17.  Momentary  lightness.  As  our  flesh  always  shrinks 
back  from  its  own  destruction,  whatever  reward  may  be  pre- 
sented to  our  view,  and  as  we  are  influenced  much  more  by 
present  feeling  than  by  the  hope  of  heavenly  blessings,  Paul 
on  that  account  admonishes  us,  that  the  afflictions  and  vexa- 
tions of  the  pious  have  little  or  nothing  of  bitterness,  if  com- 
pared with  the  boundless  blessings  of  everlasting  glory.  He 
had  said,  that  the  decay  of  the  outward  man  ought  to  occa- 
sion us  no  grief,  inasmuch  as  the  renovation  of  the  inward 
man  springs  out  of  it.  As,  however,  the  decay  is  visible, 
and  the  renovation  is  invisible,  Paul,  with  the  view  of  shak- 
ing us  off"  from  a  carnal  attachment  to  the  present  life,  draws 
a  comparison  between  present  miseries  and  future  felicity. 
Now  this  comparison  is  of  itself  abundantly  suflicient  for 
imbuing  the  minds  of  the  pious  with  patience  and  modera- 
tion, that  they  may  not  give  way,  borne  down  by  the  bur- 
den of  the  cross.  For  whence  comes  it,  that  patience  is  so 
difficult  a  matter  but  from  this, — that  we  are  confounded  on 
having  experience  of  evils  for  a  brief  period,-^  and  do  not 
raise  our  thoughts  higher  ?  Paul,  therefore,  prescribes  the 
best  antidote  against  your  sinking  down  under  the  pressure 
of  afflictions,  when  he  places  in  opposition  to  them  that 
future  blessedness  which  is  laid  up  for  thee  in  heaven.  (Col. 
i.  5.)  For  this  comj^arison  makes  that  light  which  previ- 
ously seemed  heavy,  and  makes  that  brief  and  momentary 
which  seemed  of  boundless  duration. 

There  is  some  degree  of  obscurity  in  Paul's  words,  for  as 
he  says,  With  hyperbole  unto  hyperbole,^  so  the  Old  Inter- 

reprouuez  et  infideles ;" — "  It  is  true  that  the  outward  man  tends  to  de- 
cay quite  as  much  in  reprobates  and  unbelievers." 

1  "  En  ce  sentiment  des  maux  qui  passent  tontesfois  auec  le  temps ;" — 
"  In  this  feeling  of  evils,  which  nevertheless  pass  away  with  the  occasion." 

2  "A  outrance  par  outrance;" — "From  extreme  to  extreme."     "It 
is  not  merely  eminent,  but  it  is  eminent  unto  eminence ;   excess  unto 


CHAP.  IV.  17.     SECOND  EPISTLE  TO  THE  CORINTHIANS.  213 

preter,  and  Erasmus/  have  thought  that  in  both  terms  the 
magnitude  of  the  heavenly  glory,  that  awaits  believers  is 
extolled  ;  or,  at  least,  they  have  connected  them  with  the 
verb  worketh  out.  To  this  I  have  no  objection,  but  as  the 
distinction  that  I  have  made  is  also  not  unsuitable,  I  leave 
it  to  my  readers  to  make  their  choice. 

Worketh  out  an  eternal  weight.  Paul  does  not  mean, 
that  this  is  the  invariable  eifect  of  afflictions  ;  for  the  great 
majority  are  most  miserably  weighed  down  here  with  evils 
of  every  kind,  and  yet  that  very  circumstance  is  an  occasion 
of  their  heavier  destruction,  rather  than  a  help  to  their  sal- 
vation. As,  however,  he  is  speaking  of  believers,  we  must 
restrict  exclusively  to  them  what  is  here  stated  ;  for  this  is 
a  blessing  from  God  that  is  peculiar  to  them — that  they  are 
prepared  for  a  blessed  resurrection  by  the  common  miseries 
of  mankind. 

As  to  the  circumstance,  however,  that  Papists  abuse  this 
passage,  to  prove  that  afflictions  are  the  causes  of  our  salva- 
tion, it  is  exceedingly  silly  ;^  unless,  perhaps,  you  choose  to 
take  causes  in  the  sense  of  means,  (as  they  commonly  speak.) 
We,  at  least,  cheerfully  acknowledge,  that  we  must  through 
many  tribulations^  enter  into  the  kingdom  of  heaven,  (Acts 


excess ;  a  hyperbole  unto  hyperbole — one  hyperbole  heaped  on  another ; 
and  the  expression  means,  that  it  is  exceeding  exceedingly  glorious  ;  glori- 
ous in  the  highest  possible  degree.  The  expression  is  the  Hebrew  form 
of  denoting  the  highest  superlative,  and  it  means,  that  aU  hyperboles  fail 
of  expressing  that  external  glory  which  remains  for  the  just.  It  is  infinite 
and  boimdless.  You  may  pass  from  one  degree  to  another ;  from  one  sub- 
Ume  height  to  another ;  but  stiU  an  infinity  remains  beyond.  Nothing  can 
describe  the  uppermost  height  of  that  glory,  nothing  can  express  its  in- 
finitude."— Barnes.  Chrysostom  explains  the  words  xk^  i"ri^(iokhv  us 
v-ri^fioXriv  to  be  equivalent  to  fj^iyi6o;  vti^^oXikus  v-ri^fhoXiKov — a  great- 
ness exceedingly  exceeding.  "  The  repetition  having  an  intensitive  force, 
(Uke  the  Hebrew  nj<D  155D,)  it  may  be  rendered  infinitely  exceeding.''' — 
Bloomfi£ld.—Ed. 

^  The  words  of  the  Vulgate  are,  "  Supra  modum  in  sublimitate ;" — 
"  Above  measure  in  elevation.''  The  rendering  of  Erasmus  is,  "  Mire 
supra  modum  ;" — "  Wonderfully  above  measure." — Ed. 

^  "  Cest  vn  argument  trop  debile ;" — "  It  is  an  exceedingly  weak  argu- 
ment." 

'  "  Per  multas  tribulationes  ;" — "  Par  beaucoup  de  tribulations ;" — 
"  By  many  tribulations."  This  is  the  literal  rendering  of  the  original 
words  made  use  of,  ^la  toXXuv  ixl^iuv.  Wichf  (1380)  renders  as  follows, 
*'  bi  many  tribulaciouns."     Rheims  (1582)  "by  many  tribulations." — Ed. 


214  COMMENTARY  ON  THE  CHAP.  IV.  1 7. 

xiv.  22,)  and  as  to  this  there  is  no  controversy.  While, 
however,  our  doctrine  is,  that  tlie  momentary  lightness  of 
afflictions  worketh  out  in  us  an  eternal  weight^  of  life,  for 
this  reason,  that  all  the  sons  of  God  are  'predestinated  to  he 
conformed  to  Christ,  (Rom.  viii.  29,)  in  the  endurance  of  the 
cross,  and  in  this  manner  are  prepared  for  the  enjoyment  of 
the  heavenly  inheritance,  which  they  have  through  means 
of  God's  gracious  adoption  ;  Papists,  on  the  other  hand, 
imagine  that  they  are  meritorious  works,^  by  which  the 
heavenly  kingdom  is  acquired. 

I  shall  repeat  it  again  in  a  few  words.  We  do  not  deny 
that  afflictions  are  the  path  by  which  the  heavenly  kingdom 
is  arrived  at,  but  we  deny  that  by  afflictions  we  merit  the 
inheritance,^  which  comes  to  us  in  no  other  way  than  through 
means  of  God's  gracious  adoption.  Papists,  without  con- 
sideration, seize  hold  of  one  little  word,  with  the  view  of 
building  upon  it  a  tower  of  Babel,  (Gen.  xi.  9,) — that  the 
kingdom  of  God  is  not  an  inheritance  procured  for  us  by 
Christ,  but  a  reward  that  is  due  to  our  works.  For  a  fuller 
solution,  however,  of  this  question,  consult  my  Institutes.* 

While  we  look  not.  Mark  what  it  is,  that  will  make  all 
the  miseries  of  this  world  easy  to  be  endured, — if  we  carry 
forward  our  thoughts  to  the  eternity  of  the  heavenly  king- 
dom. For  a  moment  is  long,  if  we  look  around  us  on  this 
side  and  on  that ;  but,  when  we  have  once  raised  our  minds 
heavenward,  a  thousand  years  begin  to  appear  to  us  to  be 
like  a  moment.  Farther,  the  Apostle's  words  intimate,  that 
we  are  imposed  upon  by  the  view  of  present  things,  because 
there  is  nothing  there  that  is  not  temporal ;  and  that,  con- 
sequently, there  is  nothing  for  us  to  rest  upon  but  confidence 
in  a  future  life.  Observe  the  expression,  looking  at  the  things 
which  are  unseen,^  for  the  eye  of  faith  penetrates  beyond  all 

1  «  St.  Paul  in  this  expression— /Ba^a?  yolm— weight  of  glory,  elegantly 
joins  together  the  two  senses  of  the  Heb.  1133,  which  denotes  both  weight 
and  glory,  i.e.,  shining  or  being  irradiated  Avith  light." — Parkhurst. — Ed. 

2  *"  Que  les  afflictions  sont  oeuures  meritoires ;" — "  That  afflictions  are 
meritorious  works." 

3  "  L'heritage  eternel ;" — "  The  everlasting  inheritance." 

*  See  Tnstitutes,  vol.  ii.  pp.  285-289,  417-419.— ^c^. 

*  "  The  word  which  is  here  rendered  look  signifies  to  take  aim  at,  (cxa- 
TovvTuv  ri/i/.uv.')     This  is  a  very  steady  intuition,  which  a  man  hath  of  the 


CHAP.  V.  1.       SECOND  EPISTLE  TO  THE  CORINTHIANS. 


215 


our  natural  senses,  and  faith  is  also  on  that  account  repre- 
sented as  a  looking  at  things  that  are  invisible.     (Heb.  xi.  1.) 

CHAPTER  V. 


1.  For  we  know,  that,  if  our  earthly 
house  of  this  tabernacle  were  dis- 
solved, we  have  a  building  of  God, 
an  house  not  made  with  hands, 
eternal  in  the  heavens. 

2.  For  in  this  we  groan,  earnestly 
desiring  to  be  clothed  upon  with 
our  house  which  is  from  heaven : 

3.  If  so  be  that  being  clothed,  we 
shall  not  be  found  naked. 

4.  For  we  that  are  in  this  taber- 
nacle do  groan,  being  burdened :  not 
for  that  Ave  would  be  unclothed,  but 
clothed  upon,  that  mortality  might 
be  swallowed  up  of  hfe. 

5.  Now  he  that  hath  wrought  us 
for  the  selfsame  thing  is  God,  who 
also  hath  given  unto  us  the  earnest 
of  the  Spirit. 

6.  Therefore  ive  are  always  confi- 
dent, knowing  that,  whilst  we  are 
at  home  in  the  body,  we  are  absent 
from  the  Lord : 

7.  (For  we  walk  by  faith,  not  by 
sight :) 

8 .  We  are  confident,  I  say,  and  will- 
ing rather  to  be  absent  from  the  body, 
and  to  be  present  with  the  Lord. 

mark  which  he  is  aiming  at,  or  the  end  which  he  designs ;  he  must  always 
have  it  in  his  eye.  And  by  this  looking,  saith  the  Apostle,  we  find  that, 
notvrithstanding  all  the  decays  of  the  outward  man,  the  inward  man  is 
renewed  day  by  day — life,  and  vigour,  and  spirit  continually  entering  in 
at  our  eyes  from  that  glorious  aim  which  we  have  before  us.  This  will 
need  a  very  steady  determination  of  mind  unto  such  objects  by  a  com- 
manding light  and  glory  that  they  carry  with  them,  so  that  the  soul  feels 
not  a  disposition  in  itself  to  dbect  or  look  oS.''— Howe's  Works,  (Lond. 
1834,)  p.  543.— ^fZ. 

^  "  Si  toutesfois  nous  sommes  trouuez  aussi  vestus,  et  non  point  nuds, 
OK,  Si  toutesfois  nous  sommes  trouuez  vestus,  ou,  Veu  qu'  aussi  nous  se- 
rous trouuez,  &ct,  ou,  Veu  que  mesmes  apres  auoir  este  despouillez,  nous 
ne  serous  trouuez  nuds :" — "  If,  nevertheless,  we  are  fomid  also  clothed,  and 
not  naked — or.  If,  nevertheless,  we  are  found  clothed — or,  Since  we  shall 
also  be  found,  &c.,  or,  Since  even  after  having  been  stript,  we  shall  not  be 
found  naked." 

2  "  Pource  que  nous  desirons,  ou,  en  laquelle  nous  desirons ;" — "  Be- 
cause we  desire,  or,  in  which  we  desire." 


1 .  Scimus  enim,  quod,  si  terrenum 
nostrum  domicilium  destruatur, 
sedificationem  ex  Deo  habemus, 
domum  non  manufactam,  setemam 
in  ccelis. 

2.  Etenim  in  hoc  gemimus,  do- 
micilium nostrum  quod  est  e  coelo» 
superinduere  desiderantes : 

3.  Siquidem  etiam  vestiti,  non 
nudi  reperiamur.^ 

4.  Etenim  dum  sumus  in  taber- 
naculo,  gemimus  gravati :  eo  quod 
non  exui  volumus,-  sed  superindui, 
ut  destruatur,  quod  mortale  est,  a 
vita. 

5.  Qui  autem  aptavit  nos  ad  hoc 
ipsum,  Deus  est :  qui  etiara  dedit 
nobis  arrhabonem  Spiritus. 

6.  Confidimus  ergo  semper,  et 
scimus,  quod  habitantes  in  corpora, 
peregrinamur  a  Domino. 

7.  Per  fidem  enim  ambulamus,  et 
non  per  aspectum. 

8.  Confidimus,  inquam,  et  liben- 
tius  optamus  peregrinari  a  corpore, 
et  habitare  apud  Dominum. 


216  COMMENTARY  ON  THE  CHAP.  V.  1. 

1.  For  we  know.  Here  follows  an  amplification  {eire^ep- 
^aaia)  or  embellishment  of  the  foregoing  statement/  For 
Paul  has  it  in  view,  to  correct  in  us  impatience,  dread,  and 
dislike  of  the  cross,  contempt  for  what  is  mean,  and  in  fine, 
pride,  and  effeminacy ;  and  this  can  only  be  accomplished 
by  raising  up  our  minds  as  high  as  heaven,  through  contempt 
of  the  world.  Now  he  has  recourse  to  two  arguments.  On 
the  one  hand,  he  shows  the  miserable  condition  of  mankind 
in  this  life,  and  on  the  other  hand,  the  supreme  and  perfect 
blessedness,  which  awaits  believers  in  heaven  after  death. 
For  what  is  it  that  keeps  men  so  firmly  bound  in  a  misplaced 
attachment  to  this  life,  but  their  deceiving  themselves  with  a 
false  imagination — thinking  themselves  happy  in  living  here? 
On  the  other  hand,  it  is  not  enough  to  be  aware  of  the  mise- 
ries of  this  life,  if  we  have  not  at  the  same  time  in  view  the 
felicity  and  glory  of  the  future  life.  This  is  common  to  good 
and  bad  alike— that  both  are  desirous  to  live.  This,  also,  is 
common  to  both — that,  when  they  consider,  how  many  and  how 
great  miseries  they  are  here  exposed  to,  (with  this  difference, 
however,  that  unbelievers  know  of  no  adversities  but  those 
of  the  body  merely,  while  the  pious  are  more  deeply  affected^ 
by  spiritual  distresses,)  they  often  groan,  often  deplore  their 
condition,  and  desire  a  remedy  for  their  evils.  As,  however, 
all  naturally  view  death  with  horror,  unbelievers  never  wil- 
lingly quit  this  life,  except  when  they  throw  it  off  in  disgust 
or  despair.  Believers,  on  the  other  hand,  depart  willingly, 
because  they  have  a  better  hope  set  before  them  beyond  this 
world.  This  is  the  sum  of  the  argument.  Let  us  now  ex- 
amine the  words  one  by  one. 

We  know,  says  he.  This  knowledge  does  not  spring  from 
the  human  intellect,  but  takes  its  rise  from  the  revelation 
of  the  Holy  Spirit.  Hence  it  is  peculiar  to  believers.  Even 
the  heathens  had  some  idea  of  the  immortality  of  the  soul, 
but  there  was  not  one  of  them,  that  had  assurance  of  it — 
not  one  of  them  could  boast  that  he  spoke  of  a  thing  that 

1  «  S"ensmt  vne  declaration  de  la  sentence  precedente,  plus  ample  et 
comme  enrichie ;" — "  There  foUows  an  explanation  of  the  foregoing  state- 
ment, more  ample,  and  as  it  were  enriched." 

'  «  Sont  touchez  plus  au  vif ;" — "  Are  more  touched  to  the  quick." 


CHAP.  V.  1.  SECOND  EPISTLE  TO  THE  CORINTHIANS.  217 

was  known  to  him.^  Believers  alone  can  affirm  this,^  to 
whom  it  has  been  testified  of  by  the  word  and  Spirit  of  God. 
Besides,  it  is  to  be  observed,  that  this  knowledge  is  not 
merely  of  a  general  kind,  as  though  believers  were  merely 
in  a  general  way  persuaded,  that  the  children  of  God  will 
be  in  a  better  condition  after  death,  and  had  no  assurance 
as  to  themselves  individually,^  for  of  how  very  little  service 
this  would  be  for  affording  a  consolation,  so  difficult  of  attain- 
ment !  On  the  contrary,  every  one  must  have  a  knowledge 
peculiar  to  himself,  for  this,  and  this  only,  can  animate  me 
to  meet  death  with  cheerfulness — if  I  am  fully  persuaded, 
that  I  am  departing  to  a  better  life. 

The  body,  such  as  we  now  have  it,  he  calls  a  house  of 
tabernacle.  For  as  tabernacles^  are  constructed,  for  a  tem- 
porary purpose,  of  slight  materials,  and  without  any  firm 
foundation,  and  then  shortly  afterwards  are  thrown  down, 
or  fall  of  their  own  accord,  so  the  mortal  body  is  given  to 
men  as  a  frail  hut,^  to  be  inhabited  by  them  for  a  few  days. 
The  same  metaphor  is  made  use  of,  also,  by  Peter  in  his 
Second  Epistle,  (2  Pet.  i.  13,  14,)  and  by  Job,  (iv.  19,)  when 
he  calls  it  a  house  of  clay.  He  places  in  contrast  with  this  a 
building  of  perpetual  duration.  It  is  not  certain,  whether  he 
means  by  this  term  a  state  of  blessed  immortality,  which 
awaits  believers  after  death,  or  the  incorruptible  and  glorious 
body,  such  as  it  will  be  after  the  resurrection.  In  which- 
ever of  these  senses  it  is  taken,  it  will  not  be  unsuitable ; 
though  I  prefer  to  understand  it  as  meaning,  that  the  blessed 

1  Cicero,  who  argues  at  considerable  length,  and  as  it  might  seem  most 
convincingly,  for  the  immortality  of  the  soul,  introduces  one  as  complaining 
that  while,  on  reading  the  arguments  in  favour  of  this  tenet,  he  thought 
himself  convinced,  as  soon  as  he  laid  aside  the  hook  and  began  to  reason 
with  himself,  his  conviction  was  gone.  "  I  know  not,"  says  he,  "  how  it 
happens,  that  when  I  read,  I  assent,  but  when  I  have  laid  down  the  book, 
all  that  assent  vanishes."  Hence  Seneca,  (Ep.  102,)  when  speaking  of  the 
reasonings  of  the  ancient  heathen  philosophers  on  this  important  point, 
justly  observes,  that  "  immortahty,  however  desirable,  was  TditYier promised 
t\i2in.  proved  by  those  great  men." — Ed. 

2  "  Puissent  parler  ainsi ;" — "  Can  speak  thus" — that  is,  with  confidence. 
'  "  Et  que  cependant  chacun  d'eux  ne  fust  point  asseure'  de  sa  propre 

felicite ;" — "  And  as  if  each  of  them  were  not  in  the  mean  time  assured  as 

to  his  own  felicity." 

<  "  Tabernacles  ou  loges ;" — "  Tabernacles  or  huts." 

5  «  Comme  vne  logette  caduque ;" — "  As  a  frail  little  hut." 


218  COMMENTARY  ON  THE  CHAP.  V.  4. 

condition  of  the  soul  after  death  is  the  commencement  of 
this  building,  and  the  glory  of  the  final  resurrection  is  the 
consummation  of  it/  This  exposition  will  correspond  better 
with  the  Apostle's  context.  The  epithets,  which  he  applies 
to  this  building,  tend  to  confirm  more  fully  its  perpetuity. 

3.  Since  clothed.  He  restricts  to  believers,  what  he  had 
stated  respecting  the  certainty  of  a  future  life,  as  it  is  a  thing 
peculiar  to  them.  For  the  wicked,  too,  are  stript  of  the 
bod}^,  but  as  they  bring  nothing  within  the  view  of  God, 
but  a  disgraceful  nakedness,  they  are,  consequently,  not 
clothed  with  a  glorious  body.  Believers,  on  the  other  hand, 
who  appear  in  the  view  of  God,  clothed  with  Christ,  and 
adorned  with  His  image,  receive  the  glorious  robe  of  immor- 
tality. For  I  am  inclined  to  take  this  view,  rather  than 
that  of  Chrysostom  and  others,  who  think  that  nothing  new 
is  here  stated,  but  that  Paul  simply  repeats  here,  \vhat  he 
had  previously  said  as  to  putting  on  an  eternal  habitation. 
The  Apostle,  therefore,  makes  mention  here  of  a  twofold 
clothing,  with  wliich  God  invests  us — the  righteousness  of 
Christ,  and  sanctification  of  the  Spirit  in  this  life  ;  and,  after 
death,  immortality  and  glory.  The  first  is  the  cause  of  the 
second,  because  those  whom  God  has  determined  to  glorify, 
he  first  justifies.  (Rom.  viii.  30.)  Tliis  meaning,  too,  is  elicited 
from  the  particle  also,  which  is  without  doubt  introduced  for 
the  purpose  of  amplifying — as  if  Paul  had  said,  that  a  new 
robe  will  be  prepared  for  believers  after  death,  since  they 
have  been  clothed  in  this  life  also. 

4.  We  groan,  being  burdened,  because  we  desire  not  to  be 
unclothed.  The  wicked,  too,  groan,  because  they  are  not 
contented  with  their  present  condition  ;  but  afterwards  an 
opposite  disposition  prevails,  that  is,  a  clinging  to  life,  so 
that  they  view  death  with  horror,  and  do  not  feel  the  long 
continuance  of  this  mortal  life  to  be  a  burden.  The  groaning 
of  believers,  on  the  other  hand,  arises  from  this — that  they 
know,  that  they  are  here  in  a  state  of  exile  from  their  na- 
tive land,  and  that  they  know,  that  they  are  here  shut  up 
in  the  body  as  in  a  prison.     Hence  they  feel  this  life  to  be 

^  "  La  consommation  et  accomplissement ;" — "  The  consummation  and 
accomplishment. " 


CHAP.  V.  5.       SECOND  EPISTLE  TO  THE  CORINTHIANS.  219 

a  burden,  because  in  it  they  cannot  enjoy  true  and  perfect 
blessedness,  because  they  cannot  escape  from  the  bondage  of 
sin  otherwise  than  by  death,  and  hence  they  aspire  to  be 
elsewhere. 

As,  however,  it  is  natural  for  all  animals  to  desire  exist- 
ence, how  can  it  be,  that  believers  are  willing  to  cease  to 
exist  ?  The  Apostle  solves  this  question,  when  he  says,  that 
believers  do  not  desire  death  for  the  sake  of  losing  any  thing, 
but  as  having  regard  to  a  better  life.  At  the  same  time, 
the  words  express  more  than  this.  For  he  admits,  that  we 
have  naturally  an  aversion  to  the  quitting  of  this  life,  con- 
sidered in  itself,  as  no  one  willingly  allows  himself  to  be 
stript  of  his  garments.  Afterwards,  however,  lie  adds,  that 
the  natural  horror  of  death  is  overcome  by  confidence  ;^  as 
an  individual  will,  without  any  reluctance,  throw  away  a 
coarse,  dirty,  threadbare,  and,  in  one  word,  tattered  garment, 
with  the  view  of  his  being  arrayed  in  an  elegant,  handsome, 
new,  and  durable  one. 

Farther,  he  explains  the  metaphor  by  saying — that  what 
is  mortal  may  he  destroyed^  by  life.  For  as  flesh  and  blood 
cannot  inherit  the  kingdom  of  God,  (1  Cor.  xv.  50,)  it  is 
necessary,  that  what  is  corruptible  in  our  nature  should 
perish,  in  order  that  we  may  be  thoroughly  renewed,  and 
restored  to  a  state  of  perfection.  On  this  account,  oui*  body 
is  called  a  prison,  in  which  we  are  confined. 

5.  Now  he  that  hath  fitted  us.  This  is  added  in  order  that 
we  may  know,  that  this  disposition  is  supernatural.  For, 
mere  natural  feeling  will  not  lead  us  forward  to  this,  for  it 
does  not  comprehend  that  hundredfold  recompense  which 
springs  from  the  dying  of  a  single  grain.  (John  xii.  24.) 
We  must,  therefore,  be  fitted  for  it  by  God.  The  manner  of 
it  is  at  the  same  time  subjoined — that  he  confirms  us  by  his 
Spirit,  who  is  as  it  were  an  earnest.  At  the  same  time  the 
particle  also  seems  to  be  added  for  the  sake  of  amplification. 
"  It  is  God  who  forms  in  us  this  desire,  and,  lest  our  courage 
should  give  way  or  waver,  the  Holy  Spirit  is  given  us  as  an 

1  "Par  la  fiance  qu'ont  les  fideles;" — "By  the  confidence  which  be- 
lievers have." 

«  «  Soit  englouti  par  la  vie ;" — "  May  be  swallowed  up  by  life." 


220  COMMENTARY  ON  THE  CHAP.  V.  6. 

earnest,  because  by  his  testimony  be  confirms,  and  ratifies 
the  truth  of  the  promise/'  For  these  are  two  offices  of  the 
Holy  Spirit — first,  to  show  to  believers  what  they  ought  to 
desire,  and  secondly,  to  influence  their  hearts  efficaciously, 
and  remove  all  their  doubt,  that  they  may  steadfastly  per- 
severe in  choosing  what  is  good.  There  would,  however,  be 
nothing  unsuitable  in  extending  the  word  fitted,  so  as  to 
denote  that  renovation  of  life,  with  which  God  adorns  his 
people  even  in  this  life,  for  in  this  way  he  already  separates 
them  from  others,  and  shows  that  they  are,  by  means  of  his 
grace,  marked  out  for  a  peculiar  condition. 

6.  Therefore  we  are  always  confident.  That  is,  as  exer- 
cising dependence  on  the  earnest  of  the  Spirit;  for,  otherwise, 
we  always  tremble,  or,  at  least,  are  courageous  or  alarmed  by 
turns,  and  do  not  retain  a  uniform  and  even  tenor  of  mind. 
Hence,  that  good  courage  of  which  Paul  speaks  has  no  place 
in  us,  unless  it  is  maintained  by  the  Spirit  of  Grod.  The 
connecting  particle  and,  which  immediately  follows,  ought 
to  be  understood  as  meaning  because,  in  this  way  :  We  are 
of  good  courage,  because  we  know  that  we  are  absent,  &c. 
For  this  knowledge  is  the  cause  of  our  calmness  and  confi- 
dence ;  for  the  reason,  why  unbelievers  are  constantly  in  a 
ferment  of  anxiety,  or  obstinately  murmur  against  God,  is, 
that  they  think  they  will  ere  long  cease  to  exist,  and  they 
place  in  this  life  the  highest  and  uppermost  summit  of  their 
felicity.^  We,  on  the  other  hand,  live  in  the  exercise  of  con- 
tentment,^ and  go  forward  to  death  with  alacrity,^  because 
a  better  hope  is  laid  up  for  us. 

We  are  absent  from  the  Lord.  Scripture  everywhere  pro- 
claims, that  God  is  present  with  us  :  Paul  here  teaches,  that 
we  are  absent  from  him.  This  is  seemingly  a  contradiction  ; 
but  this  difficulty  is  easily  solved,  when  we  take  into  view  the 
difi'erent  respects,  in  which  he  is  said  to  be  present  or  absent. 
He  is,  then,  present  with  all  men,  inasmuch  as  he  upholds 
them  by  his  power.     He  dwells  in  them,  because  in  him 

^  See  Calvin's  observations  on  the  same  point,  when  commenting  on 
1  Cor.  XV.  32,  pp.  41,  ^2.— Ed. 

^  "  Nous  viuous  en  paix,  prenans  tout  en  gre  ;" — "  We  live  in  peace, 
taking  everything  favourably." 

'  "  loyeusement ;" — "Jo}ifully." 


CHAP.  V.  7.         SECOND  EPISTLE  TO  THE  CORINTHIANS.  221 

they  live  and  move  and  have  their  being.  (Acts  xvii.  28.) 
He  is  present  with  his  believing  people  by  the  energy  of  his 
Spirit ;  he  lives  in  them,  resides  in  the  midst  of  them,  nay 
more,  within  them.  But  in  the  mean  time  he  is  absent  from 
us,  inasmuch  as  he  does  not  present  himself  to  be  seen  face 
to  face,  because  we  are  as  yet  in  a  state  of  exile  from  his 
kingdom,  and  have  not  as  yet  attained  that  blessed  immor- 
tality, which  the  angels  that  are  with  him  enjoy.  At  the 
same  time,  to  be  absent,  in  this  passage,  refers  merely  to 
knowledge,  as  is  manifest  from  the  reason  that  is  afterwards 
added. 

7.  For  we  walk  by  faith.  ElBo<;  I  have  here  rendered 
aspectu7n,  (sight,)  because  few  understood  the  meaning  of 
the  word  species,  (appearance)^  He  states  the  reason,  why 
it  is  that  we  are  now  absent  from  the  Lord — because  we  do 
not  as  yet  see  him  face  to  face.  (1  Cor.  xiii.  12.)  The 
manner  of  that  absence  is  this — that  Grod  is  not  openly  be- 
held by  us.  The  reason  why  he  is  not  seen  by  us  is,  that 
we  walk  by  faith.  Now  it  is  on  good  grounds  i\i2ii  faith  is 
opposed  to  sight,  because  it  perceives  those  things  that  are 
hid  from  the  view  of  men — because  it  reaches  forth  to  future 
things,  which  do  not  as  yet  appear.  For  such  is  the  condi- 
tion of  believers,  that  they  resemble  the  dead  rather  than 
the  living — that  they  often  seem  as  if  they  were  forsaken  by 
God — that  they  always  have  the  elements  of  death  shut  up 
within  them.  Hence  they  must  necessarily  hope  against 
hope.  (Rom.  iv.  18.)  Now  the  things  that  are  hoped  for 
are  hid,  as  we  read  in  Rom.  viii.  24,  and  faith  is  the  mani- 
festation of  things  which  do  not  appear.     (Heb.  xi.  1.)^     It 

^  "  Espece,  ainsi  qu'on  a  accoustume  de  traduire  en  Latin  ce  mot  Grec ;" 
— "  Species,  as  they  have  been  accustomed  to  render  in  Latin  this  Greek 
word."  Those  interpreters  who  have  rendered  t^og,  species,  (appearance,) 
employ  the  word  species  to  mean  what  is  seen,  as  distinguished  from  what  is 
invisible — what  has  a  visible  form.  The  term,  however,  (as  Calvin  hints,) 
is  ambiguous,  being  frequently  employed  to  denote  appearance,  as  dis- 
tinguished from  reality. — Ed. 

^  "  Concerning  the  import  of  the  original  term  vTotrTaim,  translated  sub- 
stance, (Heb.  xi.  1,)  there  has  been  a  good  deal  of  discussion,  and  it  has 
been  imderstood  to  signify  confidence  or  subsistence.  Faith  is  the  confi- 
dence of  things  hoped  for  ;  because  it  assures  us,  not  only  that  there  are 
such  things,  but  that,  through  the  power  and  faithfulness  of  God,  we  shall 
enjoy  them.     It  is  the  subsistence  of  things  hoped  for ;  because  it  gives 


222  COMMENTARY  ON  THE  CHAP.  V.  8. 

is  not  to  be  wondered,  then,  if  the  apostle  says,  that  we  have 
not  as  yet  the  privilege  oi  sight,  so  long  as  we  walk  by  faith. 
For  we  see,  indeed,  but  it  is  through  a  glass,  darkly  ;  (1  Cor. 
xiii.  12,)  that  is,  in  place  of  the  reality  we  rest  upon  the 
word. 

8.  We  are  confident,  I  say.  He  again  repeats,  what  he 
had  said  respecting  the  confidence  of  the  pious — that  they 
are  so  far  from  breaking  down  under  the  severity  of  the 
cross,  and  from  being  disheartened  by  afflictions,  that  they 
are  made  thereby  more  courageous.  For  the  worst  of  evils 
is  death,  yet  believers  long  to  attain  it,  as  being  the  com- 
mencement of  perfect  blessedness.  Hence  and  may  be  re- 
garded as  equivalent  to  because,  in  this  way  :  "  Nothing  can 
befall  us,  that  can  shake  our  confidence  and  courage,  since 
death  (which  others  so  much  dread)  is  to  us  great  gain. 
(Phil.  i.  21.)  For  nothing  is  better  than  to  quit  the  body, 
that  we  may  attain  near  intercourse  with  God,  and  may 
truly  and  openly  enjoy  his  presence.  Hence  by  the  decay 
of  the  body  we  lose  nothing  that  belongs  to  us.'' 

Observe  here — what  has  been  once  stated  already — that 
true  faith  begets  not  merely  a  contempt  of  death,  but  even 
a  desire  for  it,^  and  that  it  is,  accordingly,  on  the  other  hand, 
a  token  of  unbelief,  when  dread  of  death  predominates  in  us 
above  the  joy  and  consolation  of  hope.  Believers,  however, 
desire  death — not  as  if  they  would,  by  an  importunate  desire, 

them,  although  futiire,  a  present  subsistence  in  the  minds  of  believers,  so 
that  they  are  influenced  by  them  as  if  they  were  actually  present.  Thus 
the  word  was  understood  by  some  of  the  Greek  commentators,  Avho  were 
the  most  competent  judges  of  its  meaning.  '  Since  things  which  we  hope 
for,'  says  Chrysostom,  '  seem  not  to  subsist,  faith  gives  them  subsistence, 
or  rather  it  does  not  give  it,  but  is  itself  their  substance.  Thus  the  resur- 
rection of  the  dead  is  not  past,  nor  does  it  subsist,  but  faith  gives  it  sub- 
sistence in  our  souls.'     'Faith,'  says  another,  'gives  subsistence  to  the 

resurrection  of  the  dead,  and  places  it  before  our  eyes The 

objects  of  faith  are  not  only  future  good,  but  invisible  things,  both  good 
and  evil,  which  are  made  known  by  divine  revelation ;  and  of  these  it  is  the 

evidence,  {'i^^^yz"',)  the  demonstration  or  conviction Being 

past,  and  future,  and  invisible  on  account  of  their  distance  from  us,  or  the 
spirituality  of  their  nature,  they  cannot  be  discovered  by  our  senses,  but 
the  conviction  of  their  reality  is  as  strong  in  the  mind  of  a  believer,  as  if 
they  were  placed  before  his  eyes." — Dick's  Theology,  \ol.  iii.  pp.  314,  315. 
—Ed. 

>  See  p.  216. 


CHAP.  V.  8.        SECOND  EPISTLE  TO  THE  CORINTHIANS.  223 

anticipate  tlieir  Lord's  day,  for  they  willingly  retain  their 
footing  in  their  earthly  station,  so  long  as  their  Lord  may 
see  good,  for  they  would  rather  live  to  the  glory  of  Christ 
than  die  to  themselves,  (Rom.  xiv.  7,)  and  for  their  own  ad- 
vantage.^ For  the  desire,  of  which  Paul  speaks,  springs  from 
faith.  Hence  it  is  not  at  all  at  variance  with  the  will  of 
God.  We  may,  also,  gather  from  these  words  of  Paul,  that 
souls,  when  released  from  the  body,  live  in  the  presence  of 
God,  for  if,  on  being  absent  from  the  body,  they  have  God 
present,^  they  assuredly  live  with  him. 

Here  it  is  asked  by  some — "  How  then  did  it  happen  that 
the  holy  fathers  dreaded  death  so  much,  as  for  example 
David,  Hezekiah,  and  the  whole  of  the  Israelitish  Church, 
as  appears  from  Psalm  vi.,  from  Isaiah  xxxviii.  o,  and  from 
Psalm  cxv.  17  ?''  I  am  aware  of  the  answer,  that  is  usually 
returned — that  the  reason,  why  death  was  so  much  dreaded 
by  them  was,  that  the  revelation  of  the  future  life  was  as 
yet  obscure,  and  the  consolation,  consequently,  was  but  small. 
Now  I  acknowledge,  that  this,  in  j^art,  accounts  for  it,  but 
not  entirely,  for  the  holy  fathers  of  the  ancient  Cliurch  did 
not  in  every  case  tremble,  on  being  forewarned  of  their  death. 
Nay  more,  they  embraced  death  with  alacrity,  and  witli  joy- 
ful hearts.     For  Abraham  departed  without  regret,  full  of 


1  "  C'est  a  dire  pour  leur  propre  proiifit  et  vtilite  ;" — "  That  is  to  say, 
for  their  own  profit  and  advantage." 

^  "  In  this  world,"  says  Howe,  in  a  discourse  on  2  Cor.  v.  8,  "  we  find 
ourseh-es  encompassed  with  objects  that  are  suitable,  grateful,  and  enter- 
taining to  our  bodily  senses,  and  the  several  principles,  perceptions,  and 
appetites  that  belong  to  the  bodily  life  ;  and  these  things  familiarize  and 
habituate  us  to  this  world,  and  make  us,  as  it  were,  one  with  it.  There 
is  particularly  a  bodily  people,  as  is  intimated  in  the  text,  that  we  are 
associated  with,  by  our  being  in  the  body.  The  words  ivlnf^ma.!  and  Ixlvi- 
[jt.'^cra.i  in  this  verse,  (and  the  same  are  used  in  verses  6th  and  9th,)  signify 
there  is  such  a  people  of  which  we  are,  and  from  which  we  would  be  dis- 
associated ;  'ivl'/if^o;  is  civis,  incola,  or  indigena — an  inhabitant  or  native 
among  this  or  that  people ;  an  ixhy-os  is  peregrinus,  one  that  lives  abroad, 
and  is  severed  from  the  people  he  belonged  unto.  The  apostle  considers 
himself,  while  in  the  body,  as  living  among  such  a  sort  of  people  as  dwell 
in  bodies,  a  Hke  sort  of  people  to  himself,  and  would  be  no  longer  a  home- 
dweller  with  them,  but  travel  away  from  them,  to  join  and  be  a  dweller 
with  another  people.  For  also,  on  the  other  hand,  he  considers,  '  with  the 
Lord,'  an  invisible  world  where  he  resides,  and  an  incorporeal  people  he 
presides  over." — Howe's  Works,  (Lond.  1834,)  p.  1023. — Ed. 


224  COMMENTARY  ON  THE  CHAP.  V.  8* 


(Gen.  XXV.  8.)  "We  do  not  read  that  Isaac  was  re- 
luctant to  die.  (Gen.  xxxv.  29.)  Jacob,  with  his  last 
breath,  declares  that  he  is  waiting  for  the  salvation  of  the 
Lord.  (Gen.  xlix.  18.)  David  himself,  too,  dies  peacefully, 
without  any  regrets,  (1  Kings  ii.  10,)  and  in  like  manner 
Hezekiah.  As  to  the  circumstance,  that  David  and  Heze- 
kiah  did,  each  of  them,  on  one  occasion  deprecate  death  with 
tears,  the  reason  was,  that  they  were  punished  by  the  Lord 
for  certain  sins,  and,  in  consequence  of  this,  they  felt  the 
anger  of  the  Lord  in  death.  Such  was  the  cause  of  their 
alarm,  and  this  believers  might  feel  even  at  this  day,  under 
the  reign  of  Christ.  The  desire,  however,  of  which  Paul 
speaks,  is  the  disposition  of  a  well-regulated  mind.^ 

9.  Wherefore  we  labour,  that,  9.  Quapropter  contendimus,  sive 
whether  present  or  absent,  we  may  domi  agentes,  sive  foris  peregrinan- 
be  accepted  of  him.  tes,  ut  illi  placeamus. 

10.  For  we  must  all  appear  before  10.  Omnes  enim  nosmanifestare' 
the  judgment-seat  of  Christ ;  that  oportet  coram  tribunaU  Christi,  ut 
every  one  may  receive  the  things  reportet  miusquisque,  quae  per  cor- 
done  in  his  body,  according  to  that  pus  facta  fuerint,  prout  fecerit,  sive 
he  hath  done,  whether  it  he  good  or  bonum,  sive  malum.* 

bad. 

1 1 .  Knowing  therefore  the  terror  1 1 .  Scientes  igitur  terrorem  ilium 
of  the  Lord,  we  persuade  men ;  but  Domini,  suademus  hominibus,^  Deo 
we  are  made  manifest  unto  God ;  autem  manifesti  sumus ;  confido  au- 


*  "  Rassassie  de  iours,  et  sans  regret ;" — "  Satisfied  with  days  and  with- 
out regret."  "  In  the  Hebrew,"  says  Poole  in  his  Annotations,  "it  is  only 
full  or  satisfied;  but  you  must  understand  with  days  or  years,  as  the 
phrase  is  fully  expressed  in  Gen.  xxxv.  29  ;  1  Chron.  xxiii.  1 ;  1  Chron. 
xxix.  28;  Job  xlii.  17;  Jer.  vi.  11.  When  he  (Abraham)  had  lived  as 
long  as  he  desired,  being  in  some  sort  weary  of  hfe,  and  desirous  to  be 
dissolved,  or  full  of  all  good,  as  the  Chaldee  renders  it — satisfied,  as  it  is 
said  of  Naphtali,  (Deut.  xxxiii.  23,)  with  favour,  and  full  with  the  bless- 
ing of  the  Lord  upon  himself  and  upon  his  children." — Ed. 

2  "  Vn  esprit  bien  pose,  et  deliure  de  trouble ;" — *'  A  mind  well  regu- 
lated, and  free  from  alarm." 

^  "  Estre  manifestez,  ou  comparoir ;" — "  Be  manifested  or  appear." 

*  "  Afin  qu'vn  chacun  reporte  les  choses  faites  par  son  corps,  selon  qu'il 
a  fait,  soit  bien,  soit  mal,"  ou,  "  reporte  en  son  corps  selon  qu'il  aura  fait, 
ou  bien  ou  mal ;" — "  That  every  one  may  give  an  accoimt  of  the  things, 
done  in  his  body,  according  as  he  has  done,  whether  it  be  good,  or  whether 
it  be  evil,"  or,  "  may  give  an  accoimt  in  his  body,  according  as  he  shall 
have  done,  whether  good  or  evil." 

^  "  Nous  induisons  les  hommes,  ascauoir  a  la  foy,  ou,  nous  persuadons 
les  hommes  ;" — « We  induce  men,  that  is,  to  the  faith,  or,  we  persuade 
men." 


CHAP.  V.  ]  0.       SECOND  EPISTLE  TO  THE  CORINTHIANS.  225 

and  I  trust  also  are  made  manifest  tern  nos  et  in  conscientiis  vestris,  ma- 
in your  consciences.  nifestos  esse. 

12,  For  we   commend  not   our-         12.  Non  enim  nosmetipsos  iterum 

selves  again  unto  you,  but  give  you  commendamus  vobis,  sed  occasionem 

occasion  to  glory  on  our  behalf,  that  vobis  damns  gloriandi  de  nobis,  ut 

ye  may  have  somewhat  to  answer  ahquid  habeatis  adversus  eos,^  qui 

them   which   glory   in   appearance,  in  facie  gloriantur,  et  non  in  corde. 
and  not  in  heart. 

9.  Wherefo7^e  we  strive.  Having  shown  how  magnani- 
mous Christians  ought  to  be  in  the  endurance  of  afflictions,^ 
so  that  even  in  dying  they  may  be  conquerors  over  death, 
and  that  too,  because  by  afflictions  and  death  they  attain  to  a 
blessed  life,  he  now  from  the  same  source  draws  also  another 
conclusion — that  they  must,  by  all  means,  make  it  their  main 
desire  to  please  God.  And  indeed  it  cannot  but  be,  that  the 
hope  of  a  resurrection,  and  thoughtfulness  as  to  the  judgment, 
will  awaken  in  us  this  desire  ;  as,  on  the  other  hand,  the  true 
reason  why  we  are  so  indolent  and  remiss  in  duty  is,  that 
we  seldom,  if  ever,  think  of  what  ought  to  be  constantly 
kept  in  remembrance,^  that  we  are  here  but  lodgers*  for  a 
short  time,  that  we  may,  after  finishing  our  course,  return 
to  Christ.  Observe,  however,  what  he  says — that  this  is  the 
desire  both  of  the  living  and  of  the  dead,  by  which  state- 
ment the  immortality  of  the  soul  is  again  confirmed. 

10.  We  must  be  manifested.  Though  this  is  common  to 
all,  yet  all  without  distinction  do  not  raise  their  views  in 
such  a  way  as  to  consider  every  moment,  that  they  must 
appear  before  the  judgment-seat  of  Christ.  But  while  Paul, 
from  a  holy  desire  of  acting  aright,  constantly  sisted  himself 
before  the  bar  of  Christ,  he  had  it  in  view  to  reprove  indi- 
rectly those  ambitious  teachers,  who  reckoned  it  enough  to 
have  the  plaudits  of  their  fellow-men.^     For  when  he  says, 

1  "Afin  qu'ayez  de  quoy  respondre  a  ceux:" — "That  ye  may  have 
wherewith  to  answer  those." 

2  "Quelle  Constance  et  magnanimite  doyuent  auoir  les  Chrestiens  en 
leiirs  afflictions  ;" — "  What  constancy  and  magnanimity  Christians  ought 
to  have  in  their  afflictions." 

8  "  Nous  dem-ions  auoir  incessamment  deuant  les  yeux  et  en  memoire  ;" 
— "  We  ought  to  have  unceasingly  before  our  eyes  and  in  our  remem- 
brance." 

*  "  Nous  sommes  yci  estrangers ;"— "  We  are  strangers  here." 
5  "  Se  contentoyent  d'auoir  I'applaudissement  des  hommes,  comme  fe- 
VOL.  II.  P 


226  COMMENTARY  ON  THE  CHAP.  V.  11. 

that  no  one  can  escape,  lie  seems  in  a  manner  to  summon 
them  to  that  heavenly  tribunal.  Farther,  though  the  word 
translated  to  be  manifested  might  be  rendered  to  appear,  yet 
Paul  had,  in  my  opinion,  something  farther  in  view — that 
we  shall  then  come  forth  to  the  light,  while  for  the  present 
many  are  concealed,  as  it  were,  in  the  darkness.  For  then 
the  books,  which  are  now  shut,  will  be  opened.     (Dan.  vii.  10.) 

That  every  one  may  give  account.  As  the  passage  relates 
to  the  recompensing  of  deeds,  we  must  notice  briefly,  that, 
as  evil  deeds  are  punished  by  God,  so  also  good  deeds  are 
rewarded,  but  for  a  different  reason  ;  for  evil  deeds  are  re- 
quited with  the  punishment  that  they  deserve,  but  God  in 
rewarding  good  deeds  does  not  look  to  merit  or  worthiness. 
For  no  work  is  so  full  and  complete  in  all  its  parts  as  to  be 
deservedly  well-pleasing  to  him,  and  farther,  there  is  no  one 
whose  works  are  in  themselves  well-pleasing  to  God,  unless 
he  render  satisfaction  to  the  whole  law.  Now  no  one  is  found 
to  be  thus  perfect.  Hence  the  only  resource  is  in  his  ac- 
cepting us  through  unmerited  goodness,  and  justifying  us, 
by  not  imputhig  to  us  our  sins.  After  he  has  received  us 
into  favour,  he  receives  our  works  also  by  a  gracious  accept- 
ance. It  is  on  this  that  the  reward  hinges.  There  is,  there- 
fore, no  inconsistency  in  saying,  that  he  rewards  good  works, 
provided  we  understand  that  mankind,  nevertheless,  obtain 
eternal  life  gratuitously.  On  this  point  I  have  expressed 
myself  more  fully  in  the  preceding  Epistle,  and  my  Institutes 
will  furnish  a  full  discussion  of  it.^  When  he  says  in  the  body, 
I  understand  him  to  mean,  not  merely  outward  actions,  but 
all  the  deeds  that  are  done  in  this  corporeal  life. 

1 1.  Knowing  therefore.  He  now  returns  to  speak  of  him- 
self, or  he  again  applies  the  general  doctrine  to  himself  per- 
sonally. "  I  am  not  ignorant,"  says  he,  "  nor  devoid  of  the 
fear  of  God,  which  ought  to  reign  in  the  hearts  of  all  the 
pious."  To  know  the  terror  of  the  Lord,  then,  is  to  be  in- 
fluenced by  this  consideration — that  an  account  must  one 

royent  ceux  qui  ioueroyeiit  quelque  rolle  en  vn  theatre ;" — "  Reckoned  it 
enough  to  have  the  applause  of  men,  like  persons  who  act  some  part  in  a 
theatre." 

1  See  Calvin  on  the  Corinthians,  vol.  i.  pp.  303,  304 ;  and  Calvin's 
Institutes,  vol.  ii.  pp.  413-427. 


i 


CHAP.  V.  12.    SECOND  EPISTLE  TO  THE  CORINTHIANS.  227 

day  be  rendered  before  the  judgment-seat  of  Christ ;  for  the 
man  who  seriously  considers  this  must  of  necessity  be  touched 
witii  fear,  and  shake  off  all  negligence.^  He  declares,  there- 
fore, that  he  discharges  his  apostles]u23  faithfully  and  with  a 
pure  conscience,  (2  Tim.  i.  3,)  as  one  that  walks  in  the  fear 
of  the  Lord,  (Acts  ix.  31,)  thinking  of  the  account  to  be 
rendered  by  him.  As,  however,  his  enemies  might  object : 
"  You  extol  yourself,  it  is  true,  in  magnificent  terms,  but 
who  is  there  that  sees  wdiat  you  affirm  V  He  says,  in  reply 
to  this,  that  he  discharges  indeed  the  work  of  a  teacher  in 
the  sight  of  men,  but  that  it  is  known  to  God  with  what 
sincerity  of  mind  he  acts.  "  As  my  mouth  speaks  to  men, 
so  does  my  heart  to  God/' 

And  I  ti'ust.  This  is  a  kind  of  correction  of  what  he  had 
said,  for  he  now  boasts  that  he  has  not  merely  God  as  the 
witness  of  his  integrity,  but  also  the  Corinthians  themselves, 
to  whom  he  had  given  proof  of  himself  Two  things,  there- 
fore, are  to  be  observed  here :  in  the  first  place,  that  it  is 
not  enough  that  an  individual  conducts  himself  honourably 
and  assiduously^  among  men,  if  his  heart  is  not  right  in  the 
sight  of  God,  (Acts  viii.  21 ;)  and  secondly,  that  boasting  is 
vain,  where  evidence  of  the  reality  itself  is  wanting.  For 
none  are  more  bold  in  arrogating  everything  to  themselves, 
than  those  that  have  nothing.  Let,  therefore,  the  man  who 
w^ould  have  credit  given  him,  bring  forward  such  works  as 
may  afford  confirmation  to  his  statements.  To  be  made  ma- 
nifest in  their  consciences  is  more  than  to  be  known  by  proofs  ; 
for  conscience  reaches  farther  than  carnal  judgment. 

12.  For  we  commend  not  ourselves.  He  confirms  what  he 
had  said  immediately  before,  and  at  the  same  time  antici- 
pates a  calumny  that  might  be  brought  against  him.  For 
it  might  seem  as  if  he  were  too  careful  as  to  his  own  praise, 
inasmuch  as  he  spoke  so  frequently  respecting  himself  Nay, 
it  is  probable  that  this  reproach  had  been  cast  upon  him  by 
the  wicked.  For  when  he  says — We  commend  not  ourselves 
again,  he  says  this  as  if  speaking  in  his  own  person.     To 

1  "  Tout  mespris  et  toute  nonchalance  ;" — "  All  contempt  and  all  care- 
lessness." 

2  •<  Vertueusement ;" — "  Virtuously." 


228  COMMENTARY  ON  THE  CHAP.  V.  12. 

commend  is  taken  in  a  bad  sense,  as  meaning  to  boast,  or  to 
hrag. 

When  he  adds — that  he  gives  them  occasion  of  glorying, 
he  intimates  in  the  first  place,  that  he  pleads  their  cause 
rather  than  his  own,  inasmuch  as  he  gives  up  all  with  a  view 
to  their  glory,  and  he  again  indirectly  reproves  their  ingrati- 
tude, because  they  had  not  perceived  it  to  be  their  duty  to 
magnify,  of  their  own  accord,  his  Apostleship,  so  as  not  to 
impose  upon  him  this  necessity ;  and  farther,  because  they 
had  not  perceived,  that  it  was  their  interest  rather  than  that 
of  Paul  himself,  that  his  Apostleship  should  be  accounted 
honourable.  We  are  here  taught,  that  Christ's  servants 
ought  to  be  concerned  as  to  their  own  reputation,  only  in  so 
far  as  is  for  the  advantage  of  the  Church.  Paul  affirms  with 
truth,  that  he  is  actuated  by  this  disposition.^  Let  others 
see  that  they  do  not  on  false  grounds  pretend  to  follow  his 
example.^  We  are  taught  farther,  that  that  alone  is  a  min- 
ister's true  praise,  that  is  common  to  him  with  the  whole 
Church,  rather  than  peculiar  to  himself  exclusively — in  other 
words,  that  redounds  to  the  advantage  of  all. 

That  ye  may  have  something  in  opposition  to  those.  He 
intimates,  in  passing,  that  it  is  necessary  to  repress  the 
vanity  of  those  that  make  empty  boasts,  and  that  it  is  the 
duty  of  the  Church  to  do  so.  For  as  ambition  of  this  nature 
is  a  peculiarly  destructive  pestilence,  it  is  dangerous  to  en- 
courage it  by  dissimulation.  As  the  Corinthians  had  not 
taken  care  to  do  this,  Paul  instructs  them  how  they  should 
act  for  the  future. 

To  glory  in  apjjearance,  not  in  heart,  is  to  disguise  one's 
self  by  outward  show,  and  to  regard  sincerity  of  heart  as  of 
no  value  ;  for  those  that  will  be  truly  wise  will  never  glory 
but  in  God.  (1  Cor.  i.  31.)  But  wherever  there  is  empty 
show,  thej^e  is  no  sincerity,  and  no  integrity  of  heart. 

^  "  Sainct  Paul  afferme  qu'il  a  eu  vne  telle  affection,  et  en  cela  dit 
verite ;" — "  Saint  Paul  affirms,  that  he  has  exercised  such  a  disposition, 
and  in  this  he  says  truth." 

2  «  Que  les  autres  aduisent,  quand  a  son  exemple  ils  voudront  parler 
ainsi,  que  ce  ne  soit  point  a  fausses  enseignes ;" — "  Let  others  take  care, 
when  they  would  wish  to  speak  of  themselves  in  this  manner,  after  his 
example,  that  it  be  not  under  false  colours." 


CHAP.  V.  13.     SECOND  EPISTLE  TO  THE  CORINTHIANS.  229 

13.  For  whether  we  be  beside  13.  Nam  sive  insanimus,  Deo  in- 
ourselves,  it  is  to  God :  or  whether  sanimus :  sive  sani  sumuSj  vobis  sani 
we  be  sober,  it  is  for  your  cause.  sumus. 

14.  For  the  love  of  Christ  con-  14.  Caritas  enim  Christi  constrin- 
straineth  us ;  because  we  thus  judge,  git  nos :  iudicantes  iUud,  quodsi  unus 
that  if  one  died  for  all,  then  were  all  pro  omnibus  mortuus  fuit,  ergo  om- 
dead  :  nes  sunt  mortui.^ 

15.  And  that  he  died  for  all,  that  15.  Et  quidem  pro  omnibus  mor- 
they  which  live  should  not  hence-  tuus  est :  ut  qui  vivunt,  posthac  non 
forth  live  unto  themselves,  but  imto  sibi  vivant,  sed  ei  qui  pro  omnibus 
him  which  died  for  them,  and  rose  mortuus  est,  et  resurrexit. 

again. 

16.  Wherefore,  henceforth  know  16.  Itaque  nos  posthac  neminem 
we  no  man  after  the  flesh ;  yea,  novimus  secundum  carnem :  quin 
though  we  have  known  Christ  after  etiam  si  secundum  carnem  novimus 
the  flesh,  yet  now  henceforth  know  Christum,  iam  non  amplius  novimus. 
we  him  no  more. 

17.  Therefore  if  any  man  be  in  17.   Proinde  si  quis  in  Christ o, 
Christ,  he  is  a  new  creature :    old  nova  sit  creatura,^  Vetera  prseterier- 
things  are  passed  away ;  behold,  all  unt :  ecce,  nova  facta  sunt  omnia, 
things  are  become  new. 

13.  Whether  we  are  beside  ourselves.  This  is  said  by  way 
of  concession  ;  for  Paul's  glorying  was  sane,  or  it  was,  if  we 
may  so  term  it,  a  sober  and  most  judicious  madness  ;^  but  as 
he  appeared  foolish  in  the  eyes  of  many,  he  speaks  according 
to  their  views.  Now  he  declares  two  things :  in  the  first 
place,  that  he  makes  no  account  of  himself,  but  has  this  one 
object  in  view — that  he  may  serve  God  and  the  Church ; 
and,  secondly,  that  he  fears  not  the  opinion  of  men,  so  that 
he  is  prepared  for  being  reckoned  either  sane  or  insane,  pro- 
vided only  he  transacts  faithfully  the  affairs  of  God  and  the 
Church.  The  meaning,  therefore,  is  this  :  "  As  to  my  mak- 
ing mention  so  frequently  of  my  integrity,  persons  will  take 
this  as  they  choose.  It  is  not,  however,  for  my  own  sake 
that  I  do  it,  but,  on  the  contrary,  I  have  God  and  the  Church 
exclusively  in  view.  Hence  I  am  prepared  to  be  silent  and 
to  speak,  according  as  the  glory  of  God  and  the  advantage 
of  the  Church  will  require,  and  I  shall  be  quite  contented 
that  the  world  reckon  me  beside  myself,  provided  only  it  is 

1  "  Sont  morts,  ou  ont  este  morts ;" — "  Are  dead,  or  have  been  dead." 

2  «  Si  aucun  done  est  en  Christ,  qu'il  soit  nouuelle  creature,  ou,  II  est ;" 
— «  If  any  one,  therefore,  is  in  Christ,  let  him  be  a  new  creature,  or,  He  is." 

8  "  Estoit  bonne,  et  procedoit  d'vn  esprit  prudent :  ou  si  ainsi  faut  par- 
ler,  sa  folic  estoit  d'vn  sens  rassis,  et  pleine  de  sagesse ;"— "  Was  good,  or 
proceeded  from  a  prudent  mind ;  or,  if  we  may  speak  so,  his  folly  was  from 
a  settled  judgment,  and  full  of  wisdom." 


230  COMMENTARY  ON  THE  CHAP.  V.  14. 

not  to  myself,  but  to  God,  that  I  am  beside  myself.''^  This  is 
a  passage  that  is  deserving  not  merely  of  notice,  but  also  of 
constant  meditation  ;  for  unless  we  shall  have  our  minds 
thus  regulated,  the  smallest  occasions  of  offence  will  from 
time  to  time  draw  us  oif  from  our  duty. 

14.  For  the  love  of  Christ.  The  term  love  may  be  taken 
either  in  a  passive  signification,  or  in  an  active.  I  prefer  the 
latter.  For  if  we  be  not  harder  than  iron,  we  cannot  refrain 
from  devoting  ourselves  entirely  to  Christ,  when  we  consider 
what  great  love  he  exercised  towards  us,  when  he  endured 
death  in  our  stead.  Paul,  too,  explains  himself  when  he 
adds,  that  it  is  reasonable  that  we  should  live  to  him,  being- 
dead  to  ourselves.  Hence,  as  he  had  previously  stated,  (verse 
11,)  that  he  was  stirred  up  to  duty  by  fear,  inasmuch  as  an 
account  was  one  day  to  be  rendered  by  him,  so  he  now  brings 
forward  another  motive — that  measureless  love  of  Christ 
towards  us,  of  which  he  had  furnished  us  with  an  evidence 
in  his  death.  ''  The  knowledge,''  I  say,  "  of  this  love,  ought 
to  constrain  our  affections,  that  they  may  go  in  no  other 
direction  than  that  of  loving  him  in  return. 

There  is  a  metaphor^  implied  in  the  word  constrai7i,  denot- 
ing that  it  is  impossible  but  that  every  one  that  truly  con- 
siders and  ponders  that  Avonderful  love,  which  Christ  has 
manifested  towards  us  by  his  death,  becomes,  as  it  were, 
bound  to  him,  and  constrained  by  the  closest  tie,  and  de- 
votes himself  wholly  to  his  service. 

If  one  died  for  all.      This  design  is  to  be  carefully  kept  in 

1  "  The  Apostle,  in  these  words — For  ivhether  we  he  beside  ourselves,  it  is 
to  God,  or  whether  tve  he  soher,  it  is  for  your  cause,  (2  Cor,  v.  13,)  defends 
his  speaking  so  much  of  his  integrity.  Though  some  men  would  count  him 
out  of  his  wits  for  it.  yet  he  regards  not  their  judgment ;  for  if  he  were  in 
an  ecstasy,  or  heside  himself,  his  piu-pose  was  to  serve  God  and  his  Church, 
and  therefore  he  did  not  regard  the  opinion  of  men,  whether  he  were  ac- 
counted mad  or  sober,  so  he  might  perform  the  end  of  his  Apostlcship. 
The  sense,  therefore,  of  it,  as  Calvin  renders  it,  is  this — '  Let  men  take  it 
as  they  will,  that  I  speak  so  much  of  my  integrity,  I  do  it  not  upon  my 
own  account,  but  have  respect  to  God  and  the  Church  in  speaking  of  it ; 
for  I  am  as  ready  to  be  silent  as  to  speak,  when  my  silence  may  glorify  God 
and  advantage  the  Church  as  much  as  my  speech.'" — Charnock's  Works, 
(Lond.  1684,)  vol.  ii.  p.  65.— Ed. 

2  "  II  y  a  vne  metaphore  et  similitude ;" — "  There  is  a  metaphor  and 
similitude." 


1 


CHAP.  V.  16.     SECOND  EPISTLE  TO  THE  CORINTHIANS.  231 

y'lew — that  Christ  died  for  us,  that  we  might  die  to  ourselves. 
Tlie  exposition  is  also  to  be  carefully  noticed — tliat  to  die  to 
ourselves  is  to  live  to  Christ;  or  if  you  would  liave  it  at 
greater  length,  it  is  to  renounce  ourselves,  that  we  may  live 
to  Christ ;  for  Christ  redeemed  us  with  this  view — that  he 
might  have  us  under  his  authority,  as  his  peculiar  posses- 
sion. Hence  it  follows  that  we  are  no  longer  our  own  mas- 
ters. There  is  a  similar  passage  in  Rom.  xiv.  7-9.  At  the 
same  time,  there  are  two  things  that  are  here  brought  for- 
ward separately — that  we  are  dead  in  Christ,  in  order  that 
all  ambition  and  eagerness  for  distinction  may  be  laid  aside, 
and  that  it  may  be  felt  by  us  no  hardship  to  be  made  as 
nothing;  and  farther,  that  we  owe  to  Christ  our  life  and 
death,  because  he  has  wholly  bound  us  to  himself^ 

1 6.  Therefore  we  henceforth  know  no  man.  To  know,  here, 
is  taken  as  meaning  to  reckon.  "  We  do  not  judge  accord- 
ing to  external  appearance,  so  as  to  reckon  that  man  to  be 
the  most  illustrious  who  seems  so  in  appearance.''  Under 
the  term  flesh,  he  includes  all  external  endowments  which 
mankind  are  accustomed  to  hold  in  estimation  ;  and,  in 
short,  every  thing  which,  apart  from  regeneration,  is  rec- 
koned worthy  of  praise.  At  the  same  time,  he  speaks  more 
particularly  of  outward  disguise,  or  ajDpearance,  as  it  is 
termed.  He  alludes,  also,  without  doubt,  to  the  death  of 
which  he  had  made  mention.  "  Since  we  ought,  all  of  us, 
to  be  dead  to  the  present  life,  nay  more,  to  be  nothing  in 
ourselves,  no  one  must  be  reckoned  a  servant  of  Christ  on 
the  ground  of  carnal  excellence.'' 

JS'ay,  though  we  have  known  Christ.  The  meaning  is — 
"  Though  Christ  lived  for  a  time  in  this  world,  and  was 
known  by  mankind  in  those  things  that  have  to  do  with  the 
condition  of  the  present  life,  he  must  now  be  known  in  an- 
other way — spiritually,  so  that  we  may  have  no  worldly 
thoughts  respecting  him."  This  passage  is  perverted  by 
some  fanatics,  such  as  Servetus,^  for  the  purpose  of  proving, 

*  "  Pource  qu'il  a  tant  fait  pour  nous,  que  nous  sommes  du  tout  a  luy ;" 
— "  Because  he  has  done  so  much  for  us,  that  we  are  wholly  his." 

2  The  views  held  by  Servetus  respecting  the  Supreme  Being,  and  a 
Trinity  of  persons  in  the  Godhead,  "  were  obsciu-e  and  chimerical  beyond 
all  measure,  and  amounted,  in  general,  to  the  following  propositions : — 


232  COMMENTAEY  ON  THE  CHAP.  V.  16. 

that  Christ's  human  nature  is  now  absorbed  by  the  Divinity. 
But  how  very  far  removed  such  a  frenzy  is  from  the  Apostle's 
intention,  it  is  not  difficult  to  perceive  ;  for  he  speaks  here, 
not  of  the  substance  of  his  body,  but  of  external  appearance, 
nor  does  he  affirm  that  the  flesh  is  no  longer  perceived  by 
us  in  Christ,  but  says,  that  Christ  is  not  judged  of  from 
that.^ 

Scripture  proclaims  throughout,  that  Christ  does  now  as 
certainly  lead  a  glorious  life  in  our  flesh,  as  he  once  suffered 
in  it.^  Nay  more,  take  away  this  foundation,  and  our  whole 
faith  falls  to  the  ground ;  for  whence  comes  the  hope  of  im- 
mortality, except  from  this,  that  we  have  already  a  pattern^ 
of  it  in  the  person  of  Christ  ?  For  as  righteousness  is  re- 
stored to  us  on  this  ground,  that  Christ,  by  fulfilling  the 
law  in  our  nature,  has  abolished  Adam's  disobedience,  so 
also  life  has  been  restored  to  us  by  this  means,  that  he  has 
opened  up  for  our  nature  the  kingdom  of  God,  from  which  it 
had  been  banished,  and  has  given  it  a  place  in  the  heavenly 
dwelling.  Hence,  if  we  do  not  now  recognise  Christ's  flesh,^ 
we  lose  the  whole  of  that  confidence  and  consolation  that  we 


That  the  Deity,  before  the  creation  of  the  world,  had  produced  within 
himself  two  personal  representations,  or  manners  of  existence,  which  were 
to  be  the  medium  of  intercourse  between  him  and  mortals,  and  by  whom, 
consequently,  he  was  to  reveal  his  Avill,  and  to  display  his  mercy  and  be- 
neficence to  the  children  of  men ;  .  .  .  .  and  that  these  two  representa- 
tions were  to  cease  after  the  destruction  of  this  terrestrial  globe,  and  to  be 
absorbed  into  the  substance  of  the  Deity,  from  whence  they  had  been 
formed." — Mosheim's  Ecclesiastical  History/,  vol.  iv.  pp.  475,  476. — Ed. 
^  "  He  (Paul)  remembered  the  words  of  his  Divine  Master — '  Whoso- 
ever shall  do  the  will  of  God,  the  same  is  my  brother,  and  sister,  and 
mother ;'  and  he  was  taught  by  them,  that  though  Christianity  does  not 
burst  asunder  the  ties  of  kindred,  it  requires  of  all  its  followers  that  they 
be  guided  by  higher  considerations  in  advancing  its  interests.  This  may 
throw  light  on  the  bold  expression  which  we  find  him  elsewhere  using, 
when  he  is  speaking  of  the  obhgations  which  believers  are  under,  '  not  to 
live  to  themselves,  but  unto  him  which  died  for  them,  and  rose  again.' 
'  Henceforth  know  we  no  man  after  the  flesh ;  yea,  though  we  have  known 
Christ  after  the  flesh,  yet  noAV  henceforth  know  we  him  no  more,'" — 
M'Crie's  Sermons,  p.  21. — Ed. 

2  «  Comme  il  a  souffert  mort  vne  fois  en  icelle ;" — "  As  he  has  once 
sufiered  death  in  it." 

3  "  Comme  vne  image  et  gage  certain  en  la  personne  de  Christ ;" — "  As 
it  were  an  image  and  sure  pledge  in  the  person  of  Christ." 

*  Calvin's  meaning  plainly  is — "  If  we  do  not  recognise  the  fact,  that 
Christ  is  still  a  partaker  of  our  nature." — Ed. 


CHAP.  V.  17.     SECOND  EPISTLE  TO  THE  CORINTHIANS.  233 

ought  to  have  in  him.  But  we  acknowledge  Christ  as  man, 
and  as  our  brotlier  in  his  flesh — not  in  a  fleshly  manner ; 
because  we  rest  solely  in  the  consideration  of  his  spiritual 
gifts.  Hence  he  is  spiritual  to  us,  not  as  if  he  laid  aside  the 
body,  and  became  a  spirit,  but  because  he  regenerates  and 
governs  his  own  people  by  the  influence  of  his  Spirit. 

1 7.  Therefore  if  any  man  is  in  Christ.  As  there  is  some- 
thing wanting  in  this  expression,  it  must  be  supplied  in  this 
way — ''//"  any  one  is  desirous  to  hold  some  place  in  Christ, 
that  is,  in  the  kingdom  of  Christ,  or  in  the  Church,-^  let  him 
be  a  new  creature,"  By  this  expression  he  condemns  OYerj 
kind  of  excellence  that  is  wont  to  be  in  much  esteem  among: 
men,  if  renovation  of  heart  is  wanting.  "  Learning,  it  is 
true,  and  eloquence,  and  other  endowments,  are  valuable, 
and  worthy  to  be  honoured  ;  but,  where  the  fear  of  the  Lord 
and  an  upright  conscience  are  wanting,  all  the  honour  of 
them  goes  for  nothing.  Let  no  one,  therefore,  glory  in  any 
distinction,  inasmuch  as  the  chief  praise  of  Christians  is 
self-renunciation." 

Nor  is  this  said  merely  for  the  purpose  of  repressing  the 
vanity  of  the  false  apostles,  but  also  with  the  view  of  cor- 
recting the  ambitious  judgments  of  the  Corintliians,  in  which 
outward  disguises  were  of  more  value  than  real  sincerity — 
though  this  is  a  fault  that  is  common  to  almost  all  ages. 
For  where  shall  we  find  the  man  that  does  not  attach  much 
more  importance  to  show,  than  to  true  holiness  ?  Let  us, 
therefore,  keep  in  view  this  admonition — that  all  that  are 
not  renewed  by  the  Spirit  of  God,  should  be  looked  upon  as 
nothing  in  the  Church,  by  whatever  ornaments  they  may  in 
other  respects  be  distinguished. 

Old  things  are  passed  away.  When  the  Prophets  speak 
of  the  kingdom  of  Christ,  they  foretell  that  there  will  be  neiu 
heavens  and  a  new  earth,  (Isaiah  Ixv.  1 7,)  meaning  thereby, 
that  all  things  will  be  changed  for  the  better,  until  the  hap- 
piness of  the  pious  is  completed.  As,  however,  Christ's 
kingdom  is  spiritual,  this  change  must  take  place  chiefly  in 
the  Spirit,  and  hence  it  is  with  propriety  that  he  begins 

^  "  Et  estre  tenu  pour  membre  de  ceste  saincte  compagnie ;" — "  And  to 
be  regarded  as  a  member  of  that  holy  society." 


234  COMMENTAEY  ON  THE  CHAP.  V.  18. 

witli  this.  There  is,  therefore,  an  elegant  and  appropriate 
allusion,  when  Paul  makes  use  of  a  commendation  of  this 
kind,  for  the  purpose  of  setting  forth  the  value  of  regenera- 
tion. Now  by  old  things  he  means,  the  things  that  are  not 
formed  anew  by  the  Spirit  of  God.  Hence  this  term  is 
placed  in  contrast  with  renewing  grace.  The  expression 
passed  away,  he  uses  in  the  sense  of  fading  away,  as  things 
that  are  of  short  duration  are  wont  to  fall  off,  when  they 
have  passed  their  proper  season.  Hence  it  is  only  the  new 
man,  that  flourishes  and  is  vigorous^  in  the  kingdom  of  Christ. 

18.  And  all  things  are  of  God,  18.  Porro  omnia  ex  Deo,  qui  nos 
who  hath  reconciled  us  to  himself  by  reconciUavit  sibi  lesum  Christum  : 
Jesus  Christ,  and  hath  given  to  us  et  d^dit  nobis  ministerium  recon- 
the  ministry  of  reconciliation  ;  ciliationis. 

19.  To  Avit,  that  God  was  in  19.  Quoniam  erat  Deus  in  Chris- 
Christ,  reconciling  the  world  unto  to  mundum  reconcilians  sibi,  non 
himself,  not  imputing  their  trespas-  imputando  illis  sua  ipsorum  peccata: 
ses  unto  them ;  and  hath  committed  et  deposuit  in  nobis  sermonem  re- 
unto  us  the  word  of  reconciliation.  conciliationis. 

20.  Now  then  we  are  ambassadors  20.  Itaque  pro  Christo  legatione 
for  Christ,  as  though  God  did  be-  fungimur,  tanquam  Deo  exhortante 
seech  you  by  us :  we  pray  you  in  per  nos :  rogamus  pro  Christo,  re- 
Christ's  stead,  be  ye  reconciled  to  conciliemini  Deo. 

God. 

21.  For  he  hath  made  him  to  he         21.  Eum  qui  peccatum  non  no- 
sin  for  us,  who  knew  no  sin ;  that  we     verat,  pro  nobis  peccatum  fecit,  ut 
might  be  made  the  righteousness  of    nos  efficeremur  iustitia  Dei  in  ipso. 
God  in  him. 

18.  All  tilings  are  of  God.  He  means,  all  things  that 
belong  to  Christ's  kingdom.  "  If  we  would  be  Christ's,  we 
must  be  regenerated  by  God.  Now  that  is  no  ordinary 
gift.''  He  does  not,  therefore,  speak  here  of  creation  gene- 
rally, but  of  the  grace  of  regeneration,  which  God  confers 
peculiarly  upon  his  elect,  and  he  affirms  that  it  is  of  God — 
not  on  the  ground  of  his  being  the  Creator  and  Artificer  of 
heaven  and  earth,  but  inasmuch  as  he  is  the  new  Creator  of 
the  Church,  by  fashioning  his  people  anew,  according  to  his 
own  image.  Thus  all  flesh  is  abased,  and  believers  are  ad- 
monished that  they  must  now  live  to  God,  inasmuch  as  they 

^  "  C'est  a  dire,  dont  il  faUe  faire  cas ;" — "  That  is  to  say,  that  we  must 
esteem." 


CHAP.  V.  18.     SEC02fD  EPISTLE  TO  THE  CORINTHIANS.  235 

are  a  new  creature,  (verse  1  7.)  This  they  cannot  do,  unless 
they  forget  the  world,  as  they  are  also  no  longer  of  the  world, 
(John  xvii.  16,)  because  they  are  of  God. 

Who  hath  reconciled  us.  Here  there  are  two  leading- 
points — the  one  relating  to  the  reconciliation  of  men  with 
God ;  and  the  other,  to  the  way  in  which  we  may  enjoy  the 
benefit  of  this  reconciliation.  Now  these  things  correspond 
admirably  with  what  goes  before,  for  as  the  Apostle  had 
given  the  preference  to  a  good  conscience  above  every  kind 
of  distinction,  (verse  11,)  he  now  shows  that  the  whole  of  the 
gospel  tends  to  this.  He  shows,  however,  at  the  same  time, 
the  dignity  of  the  Apostolical  office,  that  the  Corinthians 
may  be  instructed  as  to  what  they  ought  to  seek  in  him, 
whereas  they  could  not  distinguish  between  true  and  false 
ministers,  for  this  reason,  that  nothing  but  show  delighted 
them.  Accordingly,  by  making  mention  of  this,  he  stirs 
them  up  to  make  greater  proficiency  in  the  doctrine  of  the 
gospel.  For  an  absurd  admiration  of  profane  persons,  who 
serve  their  own  ambition  rather  than  Christ,  originates  in 
our  not  knowing,  what  the  office  of  the  preaching  of  the 
gospel  includes,  or  imports. 

I  now  return  to  those  two  leading  points  that  are  here 
touched  upon.  The  first  is — that  God  hath  reconciled  us  to 
himself  by  Christ  This  is  immediately  followed  by  the  de- 
claration— Because  God  was  in  Christ,  and  has  in  his  person 
accomplished  reconciliation.  The  manner  is  subjoined — By 
not  imputing  unto  men  their  trespasses.  Again,  there  is 
annexed  a  second  declaration — Because  Christ  having  been 
made  a  sin-offering  for  our  sins,  has  procured  righteousness 
for  us.  The  second  part  of  the  statement  is — that  the  grace 
of  reconciliation  is  applied  to  us  by  the  gospel,  that  Ave  may 
become  partakers  of  it.  Here  we  have  a  remarkable  passage, 
if  there  be  any  such  in  any  part  of  Paul's  writings.  Hence 
it  is  proper,  that  we  should  carefully  examine  the  words  one 
by  one. 

The  ministry  of  reconciliation.  Here  we  have  an  illus- 
trious designation  of  the  gospel,  as  being  an  embassy  for 
reconciling  men  to  God.  It  is  also  a  singular  dignity  of 
ministers — that  they  are  sent  to  us  by  God  with  this  com- 


236  COMMENTARY  ON  THE  CHAP.  V.  19. 

mission,  so  as  to  be  messengers,  and  in  a  manner  sureties/ 
This,  however,  is  not  said  so  much  for  the  purpose  of  com- 
mending ministers,  as  with  a  view  to  the  consolation  of  the 
pious,  that  as  often  as  they  hear  the  gospel,  thej  may  know 
that  Grod  treats  with  them,  and,  as  it  were,  stipulates  with 
them  as  to  a  return  to  his  grace.  Than  this  blessing  what 
could  be  more  desirable  ?  Let  us  therefore  bear  in  mind, 
that  this  is  the  main  design  of  the  gospel — that  whereas  we 
are  hy  nature  children  of  wrath,  (Ej^h.  ii.  3,)  we  may,  by  the 
breaking  up  of  the  quarrel  between  God  and  us,  be  received 
by  him  into  favour.  Ministers  are  furnished  with  this  com- 
mission, that  they  may  bring  us  intelligence  of  so  great  a 
benefit,  nay  more,  may  assure  us  of  God's  fatherly  love  to- 
wards us.  Any  other  person,  it  is  true,  might  also  be  a 
witness  to  us  of  the  grace  of  God,  but  Paul  teaches,  that  this 
office  is  specially  intrusted  to  ministers.  When,  therefore, 
a  duly  ordained  minister  proclaims  in  the  gospel,  that  God 
has  been  made  propitious  to  us,  he  is  to  be  listened  to  just 
as  an  ambassador  of  God,  and  sustaining,  as  tliey  speak,  a 
public  character,  and  furnished  with  rightful  authority  for 
assuring  us  of  this. 

19.  God  was  in  Christ.  Some  take  this  as  meaning  simply 
— God  reconciled  the  world  to  himself  in  Christ ;  but  the 
meaning  is  fuller  and  more  comprehensive — first,  that  God 
was  in  Christ ;  and,  secondly,  that  he  reconciled  the  world 
to  himself  by  his  intercession.  It  is  also  of  the  Father  that 
this  is  affirmed  ;  for  it  were  an  improper  expression,  were 
you  to  understand  it  as  meaning,  that  the  divine  nature  of 
Christ  was  in  him.^  The  Father,  therefore,  was  in  the  Son, 
in  accordance  with  that  statement — /  am  in  the  Father,  and 
the  Father  in  me.  (John  x.  38.)  Therefore  he  that  hath  the 
Son,  hath  the  Father  also.  For  Paul  has  made  use  of  this 
expression  with  this  view — that  we  may  learn  to  be  satisfied 
with  Christ  alone,  because  in  him  we  find  also  God  the  Fa- 
ther, as  he  truly  communicates  himself  to  us  by  him.    Hence 

1  "  Et  comme  pleges  de  sa  bonne  volonte  enuers  nous ;" — "  And  as  it 
were  pledges  of  his  good  will  toward  us." 

2  «  Car  ce  seroit  improprement,  de  dire  que  la  natiu-e  Diuine  de  Christ 
estoit  en  Christ ;" — "  For  it  were  to  speak  improperly,  to  say  that  the 
Divine  nature  of  Christ  was  in  Christ." 


CHAP.  V.  19.      SECOND  EPISTLE  TO  THE  CORINTHIANS.  237 

the  expression  is  equivalent  to  this — "  Whereas  God  had 
withdrawn  to  a  distance  from  us,  he  has  drawn  near  to  us 
in  Christ,  and  thus  Christ  has  become  to  us  the  true  Em- 
manuel, and  his  coming  is  God's  drawing  near  to  men.'' 

The  second  part  of  the  statement  points  out  the  office  of 
Christ — his  being  our  propitiation,  (1  John  ii.  2,)  because 
out  of  Him,  God  is  displeased  with  us  all,  inasmuch  as  we 
have  revolted  from  righteousness.^  For  what  purpose,  then, 
has  God  appeared  to  men  in  Christ  ?  For  the  purpose  of 
reconciliation — that,  hostilities  being  removed,  those  who 
were  aliens,  might  be  adopted  as  sons.  Now,  although 
Christ's  coming  as  our  Redeemer  originated  in  the  fountain 
of  Divine  love  towards  us,  yet  until  men  perceive  that  God 
has  been  propitiated  by  the  Mediator,  there  must  of  necessity 
be  a  variance  remaining,  with  respect  to  them,  which  shuts 
them  out  from  access  to  God.  On  this  point  we  shall  speak 
more  fully  ere  long. 

Not  imputing  to  them.  Mark,  in  what  way  men  return 
into  favour  with  God — when  they  are  regarded  as  righteous, 
by  obtaining  the  remission  of  their  sins.  For  so  long  as 
God  imputes  to  us  our  sins.  He  must  of  necessity  regard  us 
with  abhorrence  ;  for  he  cannot  be  friendly  or  propitious  to 
sinners.  But  this  statement  may  seem  to  be  at  variance 
with  what  is  said  elsewhere — that  we  were  loved  by  Him 
before  the  creation  of  the  world,  (Eph.  i.  4,)  and  still  more 
with  what  he  sa3^s,  (John  iii.  16,)  that  the  love,  which  he 
exercised  towards  us  was  the  reason,  why  He  expiated  our 
sins  by  Christ,  for  the  cause  always  goes  before  its  effect.  I 
answer,  that  we  were  loved  before  the  creation  of  the  world, 
but  it  was  only  in  Christ  In  the  mean  time,  however,  I 
confess,  that  the  love  of  God  was  first  in  point  of  time,  and 
of  order,  too,  as  to  God,  but  with  respect  to  us,  the  com- 
mencement of  his  love  has  its  foundation  in  the  sacrifice  of 
Christ.  For  when  we  contemplate  God  without  a  Mediator, 
we  cannot  conceive  of  Him  otherwise  than  as  angry  with  us: 
a  Mediator  interposed  between  us,  makes  us  feel,  that  He  is 
pacified  towards  us.  As,  however,  this  also  is  necessary  to 
be  known  by  us — that  Christ  came  forth  to  us  from  the 

^  "  De  iustic^et  obeissance ;" — "  From  righteousness  and  obedience." 


238  COMMENTARY  ON  THE  CHAP.  V.  19- 

fountain  of  God's  free  mercy,  tlie  Scripture  explicitly  teaches 
\)Q{}i — that  the  anger  of  the  Father  has  been  appeased  by 
the  sacrifice  of  the  Son,  and  that  the  Son  has  been  offered 
up  for  the  expiation  of  the  sins  of  men  on  this  ground — be- 
cause Grod,  exercising  compassion  towards  them,  receives 
them,  on  the  ground  of  such  a  pledge,  into  favour.^ 

The  whole  may  be  summed  up  thus  :  "  Where  sin  is,  there 
the  anger  of  God  is,  and  therefore  God  is  not  propitious  to 
us  without,  or  before,  his  blotting  out  our  sins,  by  not  imput- 
ing them.  As  our  consciences  cannot  apprehend  this  bene- 
fit,^ otherwise  than  through  the  intervention  of  Christ's 
sacrifice,  it  is  not  without  good  reason,  that  Paul  makes  that 
the  commencement  and  cause  of  reconciliation,  with  regard 
to  us. 

And  hath  committed  to  us.  Again  he  repeats,  that  a  com- 
mission has  been  given  to  the  ministers  of  the  gospel  to 
communicate  to  us  this  grace.  For  it  might  be  objected, 
"  Where  is  Christ  now,  the  peacemaker  between  God  and 
us  ?  At  what  a  distance  he  resides  from  us  i"  He  says, 
therefore,  that  as  he  has  once  suffered,^  (1  Pet.  iii.  18,)  so  he 
daily  presents  to  us  the  fruit  of  his  sufi'ering  through  means 
of  the  Gospel,  which  he  designed,  should  be  in  the  world,^ 
as  a  sure  and  authentic  register  of  the  reconciliation,  that 
has  once  been  effected.  It  is  the  part  of  ministers,  there- 
fore, to  apply  to  us,  so  to  speak,  the  fruit  of  Christ's  death. 

Lest,  however,  any  one  should  dream  of  a  magical  appli- 
cation, such  as  Papists  contrive,^  we  must  carefully  observe 
what  he  immediately  subjoins — that  it  consists  wholly  in  the 
preaching  of  the  Gospel.  For  the  Pope,  along  with  his 
priests,  makes  use  of  this  pretext  for  giving  a  colour  of  war- 

1  "  C'est  d'  autant  que  Dieu  ayant  compassion  d'eux,  a  voulu  que  ceste 
mort  fust  le  gage  et  le  moyen  par  lequel  il  les  receiu-oit  en  grace ;" — "  It 
is,  because  God,  having  compassion  upon  them,  determined  that  this  death 
should  be  the  pledge  and  means,  by  which  he  Avould  receive  them  into 
favour." 

2  «  Et  en  estre  participantes ;"— "  And  be  partakers  of  it." 

3  «  Comme  11  a  souflFert  la  mort  vne  fois ;"— "  As  he  has  suffered  death 
once." 

*  "  Lequel  il  a  voulu  estre  garde  et  publie'  au  monde ;" — **  Which  he  de- 
signed, should  be  maintained  and  pubhshed  in  the  world." 

*  See  Calvin  on  John,  vol.  ii.  p.  272. — Ed. 


CHAP.  V.  20.       SECOND  EPISTLE  TO  THE  CORINTHIANS.  239 

rant  for  the  whole  of  that  wicked  and  execrahle  system  of 
merchandise,  wdiich  they  carry  on,  in  connection  with  the 
salvation  of  souls.  '*  The  Lord/'  say  they,  "  has  furnished 
us  with  a  commission  and  authority  to  forgive  sins.''  This 
I  acknowdedge,  provided  they  discharge  that  embassy,  of 
which  Paul  here  makes  mention.  The  absolution,  however, 
which  tliey  make  use  of  in  the  Papacy,  is  entirely  magical; 
and  besides,  they  inclose  pardon  of  sins  in  lead  and  parch- 
ment, or  they  connect  it  with  fictitious  and  frivolous  super- 
stitions. What  resemblance  do  all  these  things  bear  to  the 
appointment  of  Christ  ?  Hence  the  ministers  of  the  Gospel 
restore  us  to  the  favour  of  God  in  a  right  and  orderly  man- 
ner, when  they  bear  testimony  to  us  by  means  of  the  Gos- 
pel as  to  the  favour  of  God  having  been  procured  for  us. 
Let  this  testimony  be  removed,  and  nothing  remains  but 
mere  imposture.  Beware,  then,  of  placing  even  the  smallest 
drop  of  your  confidence  on  any  thing  apart  from  the  Gospel. 

I  do  not,  indeed,  deny,  that  the  grace  of  Christ  is  applied 
to  us  in  the  sacraments,  and  that  our  reconciliation  with 
God  is  then  confirmed  in  our  consciences ;  but,  as  the  testi- 
mony of  the  Gospel  is  engraven  upon  the  sacraments,  they 
are  not  to  be  judged  of  separately  by  themselves,  but  must 
be  taken  in  connection  with  the  Gospel,  of  which  they  are 
appendages.  In  fine,  the  ministers  of  the  Church  are  am- 
bassadors, for  testifying  and  proclaiming  the  benefit  of  re- 
conciliation, only  on  this  condition — that  they  speak  from 
the  Gospel,  as  from  an  authentic  register. 

20.  ^5  if  God  did  beseech  you.  This  is  of  no  small  import- 
ance for  giving  authority  to  the  embassy  :  nay  more,  it  is  ab- 
solutely necessary,  for  who  would  rest  upon  the  testimony  of 
men,  in  reference  to  his  eternal  salvation  ?  It  is  a  matter  of 
too  much  importance,  to  allow  of  our  resting  contented  with 
the  promise  of  men,  without  feeling  assured  that  they  are 
ordained  by  God,  and  that  God  speaks  to  us  by  them.  This 
is  the  design  of  those  commendations,  with  which  Christ 
himself  signalizes  his  Apostles  :  He  that  heareth  you,  heareth 
me,  &c.  (Luke  x.  1 6.)  Whatsoever  you  shall  loose  on  earth, 
shall  be  loosed  in  heaven,  (Matt,  xviii.  18,)  and  the  like. 

We  entreat  you,  in  Christ's  stead.     Hence  we  infer,  with 


240  COMMENTARY  OX  THE  CHAP.  V.  20. 

what  propriety  Isaiah  exclaims,  Eoiu  blessed  are  the  feet 
of  them  that  preach  the  Gospel !  (Isaiah  lii.  7.)  For  that 
one  thing,  that  is  of  itself  sufficient  for  completing  our  feli- 
city, and  without  which  we  are  most  miserable,  is  conferred 
upon  us,  only  through  means  of  the  Gospel.  If,  liowever, 
this  duty  is  enjoined  upon  all  the  ministers  of  the  Church, 
in  such  a  way,  tliat  he  who  does  not  discharge  this  embassy 
is  not  to  be  regarded  either  as  an  Apostle,  or  as  a  Pastor, 
we  may  very  readily  judge  from  this,  as  to  the  nature  of  the 
Pope's  entire  hierarchy.  They  are  desirous,  indeed,  to  be 
looked  upon  as  Apostles  and  Pastors  ;  but  as  they  are  dumb 
idols,  how  will  their  boasting^  correspond  with  this  passage 
of  Paul's  writings.  The  word  entreat  is  expressive  of  an 
unparalleled^  commendation  of  the  grace  of  Clirist,  inasmuch 
as  He  stoops  so  low,  that  he  does  not  disdain  to  entreat  us. 
So  much  the  less  excusable  is  our  depravity,  if  we  do  not,  on 
meeting  with  such  kindness,  show  ourselves  teachable  and 
compliant. 

Be  reconciled.  It  is  to  be  observed,  that  Paul  is  here  ad- 
dressing himself  to  believers.  He  declares,  that  he  brings 
to  them  every  day  this  embassy.  Christ  therefore,  did  not 
suffer,  merely  that  he  might  once  expiate  our  sins,  nor  was 
the  gospel  appointed  merely  with  a  view  to  the  pardon  of 
those  sins  which  we  committed  previously  to  baptism,  but 
that,  as  we  daily  sin,  so  we  might,  also,  by  a  daily  remission, 
be  received  by  God  into  his  favour.  For  this  is  a  continued 
embassy,^  which  must  be  assiduously  sounded  forth  in  the 
Church,  till  the  end  of  the  world  ;  and  the  gospel  cannot  be 
preached,  unless  remission  of  sins  is  promised. 

We  have  here  an  express  and  suitable  declaration  for  re- 
futing the  impious  tenet  of  Papists,  which  calls  upon  us  to 
seek  the  remission  of  sins  after  Baptism  from  some  other 
source,  than  from  the  expiation  that  was  effected  through 
the  death  of  Christ.  Now  this  doctrine  is  commonly  held 
in  all  the  schools  of  Popery — that,  after  baptism,  we  merit 

1  "Leur  vanterie  orgiieilleuse ;" — "  Their  haughty  boasting." 

2  "  Vne  singuliere  et  inestimable  louange ;" — "  A  singular  and  inesti- 
mable commendation." 

3  "Vne  ambassade  et  commission  perpetuelle ;" — "A  perpetual  em- 
bassy and  commission." 


CHAP.  V.  21.       SECOND  EPISTLE  TO  THE  CORINTHIANS.  241 

the  remission  of  sins  bj  penitence,  through  means  of  the 
aid  of  the  keys^  (Matt.  xvi.  19,) — as  if  baptism  itself  could 
confer  this^  upon  us  without  penitence.  By  the  term  peni- 
tence, however,  they  mean  satisfactions.  But  what  does 
Paul  say  here  ?  He  calls  us  to  go,  not  less  after  baptism, 
than  before  it,  to  the  one  expiation  made  by  Christ,  that  we 
may  know  that  we  always  obtain  it  gratuitously.  Farther, 
all  their  prating  as  to  the  administration  of  the  keys  is  to  no 
jDurpose,  inasmuch  as  they  conceive  of  keys  apart  from  the 
Gospel,  while  they  are  nothing  else  than  that  testimony  of  a 
gratuitous  reconciliation,  which  is  made  to  us  in  the  Gospel. 

21.  Him  who  knew  no  sin.  Do  you  observe,  that,  accord- 
ing to  Paul,  there  is  no  return  to  favour  with  God,  except 
what  is  founded  on  the  sacrifice  of  Christ  alone  ?  Let  us 
learn,  therefore,  to  turn  our  views  in  that  direction,  when- 
ever we  desire  to  be  absolved  from  guilt.  He  now  teaches 
more  clearly,  what  we  adverted  to  above — that  God  is  pro- 
pitious to  us,  when  he  acknowledges  us  as  righteous.  For 
these  two  things  are  equivalent — that  we  are  acceptable  to 
God,  and  that  we  are  regarded  by  him  as  righteous. 

To  know  no  sin  is  to  be  free  from  sin.  He  says,  then,  that 
Christ,  while  he  was  entirely  exempt  from  sin,  was  made  sin 
for  us.  It  is  commonly  remarked,  that  sin  here  denotes  an 
expiatory  sacrifice  for  sin,  and  in  the  same  way  the  Latins 
term  it,  piaculum.^  Paul,  too,  has  in  this,  and  other  pas-^ 
sages,  borrowed  this  phrase  from  the  Hebrews,  among  whom 
Dti^K  (asham)  denotes  an  expiatory  sacrifice,  as  well  as 
an  offence  or  crime.'^  But  the  signification  of  this  word,  as 
well  as  the  entire  statement,  will  be  better  understood  from 
a  comparison  of  both  parts  of  the  antithesis.  Sin  is  here 
contrasted  with  righteousness,  when  Paul  teaches  us,  that  we 
were  made  the  righteousness  of  God,  on  the  ground  of  Christ's 


^  The  reader  will  find  this  tenet  of  Popery  adverted  to  by  Calvin  at  con- 
siderable length  in  the  Institutes,  vol.  iii.  pp.  330,  331. — Ed. 

^  "  La  remission  de  nos  pechez;" — "  The  remission  of  our  sins." 

8  The  Latin  term  piaculum  is  sometimes  employed  to  denote  a  crime 
requiring  expiation,  and  at  other  times,  an  expiatory  victim. — Ed. 

*  Thus  in  Lev.  v.  G,  U^i^,  (asham,)  denotes  a  trespass-offering ;  and  in 
the  verse  immediately  following,  it  means  an  offence  or  trespass.  See 
Calvin's  TnstituteSy  vol.  ii.  pp.  54,  55. — Ed. 

VOL.  II.  Q 


24-2  COMMENTARY  ON  THE  CHAP.  V.  21. 

having  been  made  sin.  Righteousness,  liere,  is  not  taken  to 
denote  a  quality  or  habit,  but  by  way  of  imputation,  on  the 
ground  of  Christ's  righteousness  being  reckoned  to  have 
been  received  by  us.  What,  on  the  other  hand,  is  denoted 
by  sin  ?  It  is  the  guilt,  on  account  of  which  we  are  arraigned 
at  the  bar  of  Grod.  As,  however,  the  curse  of  the  individual 
was  of  old  cast  upon  the  victim,  so  Christ's  condemnation 
was  our  absolution,  and  with  his  stripes  we  are  healed. 
(Isaiah  liii.  5.) 

The  righteousness  of  God  in  him.  In  the  first  place,  tlie 
righteousness  of  God  is  taken  here  to  denote — not  that  which 
is  given  us  by  God,  but  that  which  is  approved  of  by  him, 
as  in  John  xii.  43,  the  glory  of  God  means — that  which  is  in 
estimation  with  him:  the  glory  of  men  denotes  the  vain 
applause  of  tlie  world.  Farther,  in  Romans  iii.  23,  when  he 
says,  that  we  have  come  short  of  the  glory  of  God,  he  means, 
that  there  is  nothing  that  we  can  glory  in  before  God,  for  it  is 
no  very  difficult  matter  to  appear  righteous  before  men,  but 
it  is  a  mere  delusive  appearance  of  righteousness,  which  be- 
comes at  last  the  ground  of  perdition.  Hence,  that  is  the 
only  true  righteousness,  which  is  acceptable  to  God. 

Let  us  now  return  to  the  contrast  between  righteousness 
and  sin.  How  are  we  righteous  in  the  sight  of  God  ?  It  is 
assuredly  in  the  same  respect  in  which  Christ  was  a  sinner. 
For  he  assumed  in  a  manner  our  place,  that  he  miglit  be  a 
criminal  in  our  room,  and  might  be  dealt  witli  as  a  sinner, 
not  for  his  own  offences,  but  for  those  of  otliers,  inasmuch 
as  he  was  pure  and  exempt  from  every  fault,  and  might  en- 
dure the  punishment  that  was  due  to  us — not  to  himself  It 
is  in  the  same  manner,  assuredly,  that  we  are  now  righteous 
in  him — not  in  respect  of  our  rendering  satisfaction  to  the  jus- 
tice of  God  by  our  own  works,  but  because  we  are  judged  of 
in  connection  with  Christ's  righteousness,  which  we  have 
put  on  by  faith,  that  it  might  become  ours.  On  this  account 
I  have  preferred  to  retain  the  particle  iv,  (in,)  rather  than 
substitute  in  its  place  per,  (through,)  for  that  signification 
corresponds  better  with  Paul's  intention.^ 

'  The  force  of  the  preposition  Iv,  (in.)  as  made  use  of  by  the  Apostle  in 
this  passage,  is  more  fully  brought  out  by  Beza  in  the  following  terms  : 


CHAP.  VI.  1.      SECOND  EPISTLE  TO  THE  CORINTHIANS.  24:3 


CHAPTER  VL 

1.  We  then,  as  workers  together  1.  Nos  A-ero  adiuvantes  (vel,  col- 
ivith  him,  beseech  i/oa  also  that  ye  laborantesy  etiam  obsecramus,  ne 
receive  not  the  grace  of  God  in  vain,  frustra  gratiam  Dei  receperitis. 

2.  (For  he  saith,  I  have  heard  2.  Dieit  enim  {les.  49,  8)  Tem- 
thee  in  a  time  accepted,  and  in  the  pore  accepto  exaudixd  te,  et  in  die 
day  of  salvation  have  I  succoured  salutis  auxiliatus  sum  tibi  :  ecce, 
thee :  behold,  now  is  the  accepted  nunc  tempus  acceptimi :  ecce,  nunc 
time  ;  behold,  now  is  the  day  of  sal-  dies  salutis. 

vation.) 

3.  Giving  no  offence  in  any  thing,  3.  Nullum  dantes^  ulla  in  re  of- 
that  the  ministry  be  not  blamed  ;         fensionem,  ut  ne  vituperetur  minis- 

terium  : 

4.  But  in  all  things  approAdng  4.  Sed  in  omnibus  commendantes 
ourselves  as  the  ministers  of  God,  in  nos^  tanquam  Dei  ministri,  in  pa- 
much  patience,  in  afflictions,  in  ne-  tientia  multa,  in  afflictionibus,  in 
cessities,  in  distresses,  necessitatibus,  in  angustiis, 

5.  In  stripes,  in  imprisonments,  5.  In  plagis,  in  career! bus,  in  se- 
in  tumults,  in  labours,  in  watchings,  ditionibus,  in  laboribus,  in  vigiliis,  in 
in  fastings  ;  ieiuniis  ; 

6.  By  pureness,  by  knowledge,  by  6.  In  sinceritate,  in  scientia,  in 
longsuffering,  by  kindness,  by  the  tolerantia,  in  mansuetudine,  in  Spi- 
Holy  Ghost,  by  love  unfeigned,  ritu  Sancto,  in  caritate  non  ficta, 

7.  By  the  word  of  truth,  by  the  7.  In  sermone  veritatis,  in  poten- 
power  of  God,  by  the  armour  of  tia  Dei,  per  arma  iustitise  dextra  et 
righteousness  on  the  right  hand  and  sinistra : 

on  the  left, 

"  Justi  apud  Deum,  et  quidem  justitia  non  nobis  inhjerente,  sed  qu£e, 
quum  in  Christo  sit,  nobis  per  fidem  a  Deo  imputatur.  Ideo  enim  addi- 
tum  est :  Iv  airSi.  Sic  ergo  sumus  justitia  Dei  in  ipso,  ut  ille  est  peccatum 
in  nobis,  nempe  ex  imputatione.  Libet  autem  hie  ex  Augustino  locum 
insignem  exscribere,  velut  istius  commentarium  plenissimum.  Sic  igitur 
ille  Serm.  5.  de  verbis  Apostoli:  Deus  Pater  eum,  qui  non  noverat  pec- 
catum (nempe  lesum  Christum)  peccatum  effecit,  ut  nos  simus  justitia 
Dei  (non  nostra)  in  ipso  (non  in  nobis.)  His  adde  Phil.  iii.  9;" — 
"  Righteous  before  God,  and  that  by  a  righteousness  which  is  not  inherent 
in  us,  but  which,  being  in  Christ,  is  imputed  to  us  by  God  through  faith. 
For  it  is  on  this  account  that  it  is  added :  Iv  bcItm  (^in  him.)  We  arej 
therefore,  tlie  righteousness  of  God  in  him  in  the  same  way  as  he  is  sin  in 
us — by  imputation.  I  may  here  quote  a  remarkable  passage  from  Augus- 
tine, as  a  most  complete  commentary  upon  it.  In  Serm.  5  on  the  words 
of  the  Apostle  he  expresses  himself  thus:  God  the  Father  made  him  sin 
who  had  not  known  sin,  (Jesus  Christ,)  that  we  might  be  the  righteousness 
of  God  (not  our  own)  in  him  (not  in  ourselves.)  To  these  add  Phil.  iii. 
9."— Ed. 

*  "  Ainsi  done  en  ouurant  auec  luy,  ou,  estans  ses  ouuriers ;" — "  Thus 
then  in  working  with  him,  or,  being  his  workmen." 

^  "  Ne  donnans  aucun  scandale,  ou,  donnons  ;" — "  Giving  no  offence,  or, 
we  give." 

^  "  Mais  nous  rendans  louables  en  toutes  choses,  ou,  Mais  rendons  nous 
louables ;" — "  But  rendering  ourselves  approvable  in  all  things,  or.  We 
render  ourselves  approvable." 


244  COMMENTARY  ON  THE  CHAP.  Yl.  1. 

8.  Bv  honour  and  dishonour,  by  8.  Per  gloriam  et  ignominiam, 
evil  report  and  good  report  :  as  de-  per  infamiam,  et  bonam  famam :  tan- 
ceivers,  and  yet  true ;  quam  impostores,  tamen  veraces  : 

9.  As  unknown,  and  yet  well  9.  Tanquam  ignoti,  tamen  cele- 
known  :  as  dying,  and,  behold,  we  bres :  tanquam  morientes,  et  ecce, 
live  :  as  chastened,  and  not  killed  ;       vivimus  ;  tanquam  castigati,  tamen 

morte  non  affecti : 

10.  As  sorrowful,  yet  alway  re-  10.  Tanquam  moerore  affecti, 
joicing ;  as  poor,  yet  making  many  semper  tamen  gaudentes  :  tanquam 
rich ;  as  having  nothing,  and  yet  inopes,  multos  tamen  ditantes :  tan- 
possessing  all  things.                              quam     nihil     habentes,   et    omnia 

possidentes. 

1.  Assisting.  He  has  repeated  the  instructions  of  embassy 
with  which  the  ministers  of  the  gospel  have  been  furnished 
by  God.  After  they  have  faithfully  communicated  these  in- 
structions, they  must  also  use  their  endeavour,  that  they 
may  be  carried  into  effect,^  in  order  that  their  labour  may 
not  be  in  vain.  They  must,  I  say,  add  continual  exhorta- 
tions,^ that  their  embassy  may  be  efficacious.  This  is  what 
he  means  by  (Tvvepyoi)VTe<^,  (felloiu-workers,)  that  is,  devoted 
to  the  advancement  of  the  work  ;  for  it  is  not  enough  to 
teach,  if  you  do  not  also  lu^ge.  In  this  way,  the  particle  crvv 
would  have  a  relation  to  God,  or  to  the  embassy,  which  he 
assigns  to  his  servants.  For  the  doctrine  of  the  gospel  is 
helped  by  exhortations,  so  as  not  to  be  without  effect,  and 
ministers  connect  their  endeavours  with  God's  commission  f 
as  it  is  the  part  of  an  ambassador  to  enforce  by  arguments, 
what  he  brings  forward  in  the  name  of  his  prince. 

The  particle  ai/v  may  also  be  taken  as  referring  to  the  en- 
deavours of  ministers  in  common  ;  for  if  they  do  the  Lord's 
work  in  good  earnest,  they  must  mutually  lend  a  helping 
hand  to  each  other,  so  as  to  give -assistance  to  each  other. 
I  rather  prefer,  however,  the  former  exposition.  Chrysostom 
interprets  it  as  referring  to  the  hearers,  with  whom  ministers 
2jYe  felloiu-workers,  when  they  rouse  them  up  from  slothful- 
ness  and  indolence. 

^  "  Qu'ils  ayent  lieu,  et  proufitent ;" — "  That  they  may  have  place,  and 
may  be  profitable." 

*  "  Les  exhortations  par  chacun  iour ;" — "  Exhortations  daily." 
'  "  Les  ministres  auec  leur  mandement  qu'ils  ont  en  charge,  de  declarer 
de  par   Dieu,  conioignent  aussi  leur  dihgence,  et  affection  ardente  ;" — 
"  Ministers,  along  with  their  commission  which  they  have  in  charge  to 
declare,  as  from  God,  coiyoin  also  their  diligence,  and  ardent  desire." 


CHAP.  VI.  2.        SECOND  EPISTLE  TO  THE  CORINTHIANS.  245 

Ministers  are  here  taught,  that  it  is  not  enough  simply  to 
advance  doctrine.  They  must  also  labour  that  it  may  be 
received  by  the  hearers,  and  that  not  once  merely,  but  con- 
tinually. For  as  they  are  messengers  between  God  and  men, 
the^?*s^  duty  devolving  upon  them  is,  to  make  offer  of  the 
grace  of  God}  and  the  second  is,  to  strive  with  all  their 
might,  that  it  may  not  be  offered  in  vain. 

2.  For  he  saith,  In  an  acceptable  time.  He  quotes  a  pre- 
diction of  Isaiah,  exceedingly  appropriate  to  the  exhortation 
of  which  he  speaks.  It  is  without  doubt  of  the  kingdom  of 
Christ  that  he  there  speaks,^  as  is  manifest  from  the  con- 
text. The  Father,  then,  appointing  his  Son  a  leader,  for 
the  purpose  of  gathering  together  a  Church,  addresses  him 
in  these  words :  "  /  have  heard  thee  in  an  accei:)tahle  time." 
(Isaiah  xlix.  8.)     We  know,  however,  what  a  degree  of  cor- 

^  "  The  grace  of  God"  says  Dr.  Brown,  when  commenting  on  1  Peter 
V.  12,  "  properly  signifies — the  kindness,  the  free  favour  of  God,  as  a 
principle  in  the  Divine  mind  ;  but  is  often  employed  to  signify  the  deeds  of 
kindness,  the  gifts  and  benefits,  in  which  the  principle  finds  expression. 
It  has  been  common  to  interpret  the  phrase  here  as  equivalent  to  the 
gospel,  the  revelation  of  God's  grace ;  and  the  Apostle  has  been  considered 
as  affirming  that  the  doctrine  which  those  he  was  writing  to  had  embraced, 
and  to  which  they  had  adhered — to  use  the  Apostle  Paul's  phrase,  '  which 
they  had  received,  and  in  which  they  stood,'  was  the  true  gospel.  But  I 
doubt  if  the  gospel  is  ever  called  the  grace  of  God  in  the  New  Testament ; 
and  I  equally  doubt  whether  the  words,  thus  understood,  are  an  accurate 
statement  of  what  this  Epistle  actually  contains.  There  are  just  two 
other  passages  in  the  New  Testament  in  which  the  grace  of  God  has  been 
supposed  to  be  a  designation  of  the  gospel.  After  stating  the  message 
of  mercy,  which  the  ministers  of  reconciliation  are  called  to  deUver,  the 
Apostle,  in  his  Second  Epistle  to  the  Corinthians,  says — '  We  beseech 
you  that  ye  receive  not  the  grace,  or  this  grace  of  God  in  vain,'  (2  Cor. 
vi.  1.)  The  reference  here  is,  no  doubt,  to  the  gospel,  but  the  meaning 
of  the  phrase,  the  g^xice  of  God,  is  plainly  just  this  divine  favour,  this 
benefit  Avhich  so  expresses,  and,  as  it  were,  embodies,  the  divine  grace. 
And  in  the  Epistle  to  Titus,  the  same  Apostle  states,  that  '  the  grace  of 
God  bringing  salvation'  has  been  manifested,  or  has  '  appeared,  teaching' 
those  who  apprehend  it,  '  to  deny  ungodhness,  and  Avorldly  lusts,  and  to 
live  soberly,  righteously,  and  godly  in  the  present  world.'  (Titus  ii.  11, 12.) 
The  grace  of  God  is  often  said  to  mean  here  the  gospel,  but  the  gospel  is 
the  manifestation,  the  revelation  of  this  grace ;  and  the  truth,  taught  in 
the  passage  is,  that  the  free,  sovereign  mercy  of  God,  when  it  is  appre- 
hended by  the  sinner,  is  the  true  principle  of  hohness  in  the  heart  and 
life." — Brown's  Expository  Discourses  on  First  Peter,  vol.  iii.  pp.  295, 
296.— Ed. 

a  "  II  ne  faut  point  douter,  que  le  Prophete  ne  parle  du  regne  de 
Christ ;" — "  There  is  no  room  to  doubt,  that  the  Prophet  speaks  of  the 
kingdom  of  Christ." 


246  COMMENTARY  ON  THE  CHAP.  VI.  2. 

respondence^  there  is  between  tlie  Head  and  the  members. 
For  Christ  was  heard  in  our  name,  as  the  salvation  of  all  of 
us  is  entrusted  into  his  hand,  and  nothing  else  has  he  taken 
under  his  charge.  Hence  we  are  all  admonished  in  the  person 
of  Christ — not  to  slight  the  opportunity  tliat  is  afforded  for 
obtaining  salvation.  While  the  rendering  of  the  Greek  in- 
terpreter is,  evTTpocrheKTov,  (acceptable,)^  the  word  made  use 
of  by  the  Prophet  is,  jl^l,  {ratson,)  that  is,  benevolence,  or 
free  favour.^ 

The  quotation  must  be  applied  to  the  subject  in  hand  in 
this  way  :  "  As  God  specifies  a  particular  time  for  the  exhi- 
bition of  his  grace,  it  follows  that  all  times  are  not  suitable 
for  that.  As  a  particular  day  of  salvation  is  named,  it  fol- 
lows that  a  free  offer  of  salvation  is  not  made  every  day.'^ 
Now  this  altogether  depends  on  the  providence  of  God,  for 
the  acceptable  time  is  no  other  than  wdiat  is  called  in  Gal. 
iv.  4,  the  fulness  of  the  time}  The  order  of  arrangement  also 
must  be  observed.  First,  he  makes  mention  of  a  time  of  be- 
nevolence, and  then  afterwards  of  a  day  of  salvation.  By 
this  it  is  intimated,  that  salvation  flows  to  us  from  the 
mercy  of  God  exclusively,  as  from  a  fountainhead.  Hence 
we  must  not  seek  the  cause  in  ourselves,  as  if  we  by  means 


^  "  Quelle  similitude  et  proportion  ou  eonuenance  ;" — "  What  a  resem- 
blance, and  proportion,  or  correspondence." 

2  The  precise  word  in  the  Septuagint  version  (with  which  the  Apostle's 
quotation  exactly  corresponds)  is  'Siktcu,  (acceptable.)  Calvix  had  proba- 
bly been  led  to  make  use  of  the  word  ivT^oo-lsxrov  from  the  circumstance, 
that  that  adjective  is  employed  by  the  Apostle  in  the  latter  part  of  the 
verse,  when  commenting  upon  the  passage  quoted. — Ed. 

3  The  Hebrew  term  referred  to  is  employed  in  this  sense  in  the  follow- 
ing (among  other)  instances:  Ps.  v.  13  ;  xxx.  7  ;  Prov.  xvi.  15  ;  xix.  12. — 
Ed. 

*  Calvin  makes  a  similar  observation  when  commenting  on  the  expres- 
sion here  referred  to,  in  Gal.  iv.  4.  "  Pergit  in  similitudine  adducta,  et 
suo  institute  definitum  a  Patre  tempus  accommodat :  simul  tamen  ostendit, 
tempus  illud,  quod  Dei  providentia  ordinatum  erat,  maturum  fiiisse  et  op- 
portunum.  Ea  igitur  demum  iusta  est  opportunitas  ac  recta  agendi  dis- 
pensatio,  quae  providentia  Dei  regitur;" — "He  proceeds  with  the  com- 
parison which  he  had  brought  forward,  and  applies  to  his  purpose  the 
expression  which  had  been  made  use  of — the  time  appointed  by  the  Father, 
but  still  showing  that  that  time,  which  had  been  ordained  by  the  provi- 
dence of  God,  was  proper  and  suitable.  That  alone  is  the  fit  season,  and 
that  the  right  system  of  acting,  which  is  directed  by  the  providence  of  God." 
—Ed. 


CHAP.  VI.  3.      SECOND  EPISTLE  TO  THE  CORINTHIANS.  247 

of  our  own  works  moved  God  to  assign  to  us  liis  favour,  for 
whence  comes  the  day  of  salvation  ?  It  is  because  it  is  the 
acceptable  time,  that  is,  the  time  which  God  has  in  his  free 
favour  appointed.  In  the  mean  time,  we  must  keep  in  view 
what  Paul  designs  to  teach — that  there  is  need  of  prompt 
expedition,  that  we  may  not  allow  the  opportunity  to  pass 
unimproved,  inasmuch  as  it  displeases  God,  that  the  grace 
that  he  offers  to  us  should  be  received  by  us  with  coolness 
and  indifference. 

Behold  now  is  the  time.  The  Prophet  had  spoken  of  the 
time,  when  Christ  was  to  be  manifested  in  the  flesh  for  the 
redemption  of  men.  Paul  transfers  the  prophecy  to  the 
time  when  Christ  is  revealed  by  the  continued  preaching  of 
the  gospel,  and  it  is  with  good  reason  that  he  does  so,  for  as 
salvation  was  once  sent  to  the  whole  world,  when  Christ  ap- 
peared, so  now  it  is  sent  to  us  every  day,  when  we  are  made 
partakers  of  the  gospel.  Here  we  have  a  beautiful  passage, 
and  affording  no  ordinary  consolation,  because,  while  the 
gospel  is  preached  to  us,  we  know  assuredly  that  the  way  is 
opened  up  for  us  into  the  kingdom  of  God,  and  that  there  is 
a  signal  of  divine  benevolence  raised  aloft,  to  invite  us  to 
receive  salvation,  for  the  opportunity  of  obtaining  it  must 
be  judged  of  by  the  call.  Unless,  however,  we  embrace  the 
opportunity,  we  must  fear  the  threatening  that  Paul  brings 
forward — that,  in  a  short  time,  the  door  will  be  shut  against 
all  that  have  not  entered  in,  while  opportunity  was  afforded. 
For  this  retribution  always  follows  contempt  of  the  word. 

3.  Giving  no  offence.  We  have  already  on  several  occasions 
remarked,^  that  Paul  sometimes  commends  the  ministry  of 
the  gospel  generally,  and  at  other  times  his  own  integrity.^ 
In  the  present  instance,  then,  he  speaks  of  himself,  and  sets 
before  us  in  his  own  person  a  living  picture  of  a  good  and 
faithful  apostle,  that  the  Corinthians  may  be  led  to  see  how 
unfair  they  were  in  their  judgment,  in  preferring  before  him 
empty  blusterers.^     For  as  they  assigned  the  praise  to  mere 

1  See  pp.  189,  226. 

2  "  Tantost  met  en  auant  la  rondeur  de  sa  conscience  en  la  predication 
d'iceluy  ;" — "  Sometimes  he  brings  into  view  the  uprightness  of  his  con- 
science in  the  preaching  of  it," 

»  •'  Thrasones."     See  Calvin  on  the  Corinthians,  vol.  i.  p.  98,  n.  li 


248  COMMENTARY  ON  THE  CHAP.  VI.  3. 

pretences/  they  held  in  the  highest  esteem  persons  that 
were  effeminate  and  devoid  of  zeal,  while,  on  the  other  hand, 
as  to  the  best  ministers,  they  cherished  no  views  but  such 
as  were  mean  and  abject.  Nor  is  there  any  reason  to 
doubt,  that  those  very  things  that  Paul  makes  mention 
of  to  his  own  commendation,  had  been  brought  forward 
by  them  in  part  as  a  ground  of  contempt ;  and  they  were 
so  much  the  more  deserving  of  reproof,  inasmuch  as  they 
converted  into  matter  of  reproach,  what  was  ground  of  just 
praise. 

Paul,  therefore,  treats  here  of  three  things :  In  the  first 
place,  he  shows  what  are  the  excellences,  on  the  ground  of 
which  preachers  of  the  gospel  ought  to  be  esteemed  ;  secondly, 
he  shows  that  he  is  himself  endowed  with  those  excellences  ; 
thirdly,  he  admonishes  the  Corinthians  not  to  acknowledge 
as  Christ's  servants  those  who  conduct  themselves  otherwise 
than  he  prescribes  here  by  his  example.  His  design  is,  that 
he  may  procure  authority  for  himself  and  those  that  were 
like  him,  with  a  view  to  the  glory  of  God  and  the  good  of 
the  Church,  or  may  restore  it  where  it  has  fallen  into  decay; 
and  secondly,  that  he  may  call  back  the  Corinthians  from  an 
unreasonable  attachment  to  the  false  apostles,  which  was  a 
hinderance  in  the  way  of  their  making  so  much  proficiency 
in  the  gospel  as  was  necessary.  Ministers  give  occasion  of 
stumbling,  when  by  their  own  misconduct  they  hinder  the 
progress  of  the  gospel  on  the  part  of  their  hearers.  That 
Paul  says  he  does  not  do  ;  for  he  declares  that  he  carefully 
takes  heed  not  to  stain  his  apostleship  by  any  spot  of  dis- 
grace. 

For  this  is  the  artifice  of  Satan — to  seek  some  misconduct 
on  the  part  of  ministers,  that  may  tend  to  the  dishonour  of 
the  gospel.  For  when  he  has  been  successful  in  bringing  the 
ministry  into  contempt,  all  hope  of  profit  is  at  an  end. 
Hence  the  man  who  would  usefully  serve  Christ,  must  strive 
with  his  whole  might  to  maintain  the  credit  of  his  ministry. 
The  method  is — to  take  care  that  he  be  deserving  of  honour, 

1  "  Ne  faisans  cas  que  de  masques,  c'est  a  dire,  de  I'apparence  exter- 
nelle ;" — "  Setting  no  value  on  anything  but  masks ;  that  is  to  say,  out- 
ward appearance." 


CHAP.  VI.  4.       SECOND  EPISTLE  TO  THE  CORINTHIANS.  249 

for  nothing  is  more  ridiculous  than  striving  to  maintain 
your  reputation  before  others,  while  you  call  forth  upon 
yourself  reproach  by  a  wicked  and  base  life.  That  man, 
therefore,  will  alone  be  honourable,  who  w411  allow  himself 
in  nothing  that  is  unworthy  of  a  minister  of  Christ. 

4.  In  w,uch  patience.  The  whole  of  the  enumeration  that 
follows  is  intended  to  show,  that  all  the  tests  by  which  the 
Lord  is  accustomed  to  try  his  servants  were  to  be  found  in 
Paul,  and  that  there  was  no  kind  of  test  to  which  he  had  not 
been  subjected,  in  order  that  the  faithfulness  of  his  ministry 
might  be  more  fully  established.^  Among  other  things  that 
he  enumerates,  there  are  some  that  are  under  all  circum- 
stances required  for  all  the  servants  of  Christ.  Of  this 
nature  are  labours,  sincerity,  knowledge,  watchings,  gentle- 
ness, love,  the  word  of  truth,  the  Spirit,  the  power  of  God,  the 
armour  of  righteousness.  There  are  other  things  that  are 
not  necessary  in  all  cases ;  for  in  order  that  any  one  may  be 
a  servant  of  Christ,  it  is  not  absolutely  necessary,  tliat  he  be 
put  to  the  test  by  means  of  stripes  and  imprisonments. 
Hence  these  things  will  in  some  cases  be  wanting  in  the  ex- 
perience of  the  best.  It  becomes  all,  however,  to  be  of  such 
a  disposition  as  to  present  themselves  to  be  tried,  as  Paul 
was,  with  stripes  and  imprisonments,  if  the  Lord  shall  see 
meet. 

Patience  is  the  regulation  of  the  mind  in  adversity,  which 
is  an  excellence  that  ought  invariably  to  distinguish  a  good 
minister.^  Afflictions  include  more  than  necessities  ;  for  by 
the  term  necessity  here  I  understand  poverty.  Now  this  is 
common  to  many  ministers,  there  being  few  of  them  that 
are  not  in  poor  circumstances ;  but  at  the  same  time  not  to 
all.     For  why  should  a  moderate  amount  of  riches  prevent  a 

^  "  Afin  que  sa  fidelite  fust  tant  plus  notoire,  et  la  certitude  de  son  mi- 
nistere  tant  mieux  approuvee ;" — "  In  order  that  his  faithfulness  might  be 
so  much  the  better  known,  and  the  stability  of  his  ministry  so  much  the 
better  approved." 

2  "  The  words  £v  w^a^Av*?  ^roxxjf,  (m  mucli  patience,)  must  be  connected 
with  the  following  clauses  up  to  Iv  v*iirTiia.is,  [in  watchings,)  and  denote 
patient  endurance  of  the  various  afflictions  specified  in  the  words  following, 
which  are  not  to  be  treated  (with  Rosenm.)  as  merely  synonymes  denoting 
evils  in  general,  but  considered  specially,  and  (as  1  conceive  the  Apostle 
meant)  in  groups. ^^ — Bloomjield. — Ed. 


250  COMMENTARY  ON  THE  CHAP.  VI.  5. 

man  from  being  reckoned  a  servant  of  Christ,  who,  in  other 
respects,  is  pious,  is  of  upright  mind  and  honourable  deport- 
ment, and  is  distinguished  by  other  excellences.  As  the 
man  that  is  poor  is  not  on  that  account  to  be  straightway 
accounted  a  good  minister,  so  the  man  that  is  rich  is  not  on 
tliat  account  to  be  rejected.  Nay  more,  Paul  in  another 
passage  glories  not  less  in  his  knowing  how  to  abound,  than 
in  knowing  hoiu  to  he  in  want.  (Phil.  iv.  1 2.)  Hence  we 
must  observe  the  distinction  that  I  have  mentioned,  between 
occasional  and  invariable  grounds  of  commendation.^ 

5.  In  tumults.  In  proportion  to  the  calmness  and  gentle- 
ness of  Paul's  disposition  was  there  the  greater  excellence 
displayed  in  his  standing  undaunted  in  the  face  of  tumults  ; 
and  he  takes  praise  to  himself  on  this  account — that  while 
he  regarded  tumults  with  abhorrence,  he  nevertheless  en- 
countered them  with  bravery.^  Nor  does  the  praise  simply 
consist  in  his  being  unmoved  by  tumults,  (this  being  com- 
monly found  among  all  riotous  persons,^)  but  in  his  being 
thrown  into  no  alarm  by  tumults  that  had  been  stirred  up 
through  the  fault  of  others.  And,  unquestionably,  two  things 
are  required  on  the  part  of  ministers  of  the  Grospel — that 
they  should  endeavour  to  the  utmost  of  their  power  to  main- 
tain peace,  and  ^^et  on  the  other  hand  go  forward,  undaunted, 
through  the  midst  of  commotions,  so  as  not  to  turn  aside 
from  the  right  course,  though  heaven  and  earth  should  be 
mingled.'*  Chrysostom,  howoA^er,  prefers  to  understand  aKa- 
racTTacrtai^  to  mean — frequent  expulsions,^  inasmuch  as  there 

1  "  Entre  les  louanges  temporeUes  et  perpetuelles,  c'est  a  dire  qui  doy- 
uent  tousiours  estre  es  vrais  ministres ;" — "  Between  occasional  grounds 
of  commendation  and  perpetual,  that  is  to  say,  what  ought  to  be  found  in- 
variably in  true  ministers." 

2  "  D'vne  courage  magnanime :" — "With  magnanimous  heroism." 

3  «  Veu  que  cela  est  coustumier  a  tons  mutins  de  ne  s'estonner  point 
quand  seditions  s'esmeuuent ;" — "  As  it  is  customary  for  all  riotous  per- 
sons to  be  thrown  into  no  alarm  when  tumults  break  out." 

*  A  proverbial  expression  made  use  of  by  Virgil.  Mw.  i.  133, 134. — 
Ed. 

^  "  L'  incommodite  de  ce  qu'il  estoit  souuent  contraint  de  changer  de  pays, 
pource  qu'  on  ne  le  laissoit  en  paix  en  quelque  lieu  qu'  il  fust ;" — "  The  in- 
convenience of  being  frequently  under  the  necessity  of  changing  his  country, 
because  they  did  not  allow  him  to  be  in  peace  in  any  place  in  which  he 
might  be." 


CHAP.  VI.  7.       SECOND  EPISTLE  TO  THE  CORINTHIANS.  251 

was  nowhere  afforded  him  a  place  of  rest.^  In  fastings.  He 
does  not  mean — hunger  arising  from  destitution,  but  a  vo- 
luntary exercise  of  abstinence. 

Knowledge  may  be  taken  in  two  senses — either  as  mean- 
ing doctrine  itself,  or  skill  in  acting  properly  and  knowingly. 
The  latter  appears  to  me  the  more  likely,  as  he  immediately 
adds — the  word  of  truth.  The  Spirit  is  taken  by  metonymy, 
to  denote  spiritual  graces.  Frivolous,  however,  is  the  cavil 
of  Chrysostom,  who  infers  from  this,  that  the  other  excel- 
lences are  peculiar  to  the  Apostle,  because  he  makes  men- 
tion of  the  Spirit  separately,  as  if  kindness,  knowledge,  joure- 
ness,  armour  of  righteousness,  were  from  any  other  source, 
than  from  the  Holy  Spirit.  He  makes  mention,  however, 
of  the  Spirit  separately,  as  a  general  term  in  the  midst  of 
particular  instances.^  The  power  of  God  showed  itself  in 
many  things — in  magnanimity,  in  efficacy  in  the  maintain- 
ing of  the  truth,  in  the  propagation  of  the  Gospel,  in  victory 
over  enemies,  and  the  like. 

7.  By  the  armour  of  righteousness.  By  righteousness  you 
must  understand — rectitude  of  conscience,  and  holiness  of 

^  Semler  understands  the  term  in  the  same  sense — "  Quod  non  Hcet  diu 
manere  et  quiescere  quasi  uno  in  loco,  sed  semper  pericidorum  vitaudorum 
causis  locmn  et  solum  mutare.  ludsei  autcm  faciunt  jam  infensi  et  infesti 
hostes  Pauh,  ut  vel  ex  actibus  Luca  satis  patet;  Paulus  axctTdo-rwros, 
(Jacobi  i.  8)  dici  potest,  hcet  sine  animi  sui  vitio;" — ("  As  not  being  allowed 
to  remain  long  at  rest,  as  it  were,  in  one  place,  but  always  changing  his  place 
and  soil.  The  Jews  were  enemies  to  Paul,  so  exasperated  and  deadly,  as 
appears  even  from  Luke's  narrative  in  the  Acts,  that  Paul  may  be  said  to 
have  been  unstable,  (James  i.  8,)  though  without  any  fault  on  his  part." — 
«  I  agree,"  says  Br.  Bloomfield, "  with  Theophyl.,  Schleus.,  and  Leun.,  that 
the  term  refers  to  that  unsettled  and  wandering  kind  of  life,  which,  that 
the  Apostle  thought  very  miserable,  is  plain  from  his  connecting  it  at 
1  Cor.  iv.  11,  with  the  endurance  of  hunger,  thirst,  and  nakedness,  (nmui- 
fAiv,xoe,i  ^/•v/'ftJ^sv,  »x)  yu/^vn'Tivofitv,  koc)  airrarovfAiv,)  which  passage,  indeed,  is 
the  best  comment  on  the  present,  and  shows  that  kotoh  (labours)  must 
be  chiefly  understood  of  his  labours  at  his  trade,  and  vtia-nlxt?,  (fastings,) 
of  that  insufficient  support,  which  labours  so  interrupted  by  his  ministe- 
rial duties,  could  alone  be  expected  to  supply.  ^Ay^uTviat;  (watckings)  seems 
to  refer  to  the  abridgment  of  his  rest  by  night,  to  make  up  for  the  time 
expended  by  day  on  his  ministerial  labours." — Ed. 

2  •«  'Ev  •rviufji.xTi  uyiu — '  In  demonstration  of  the  Holy  Spirit — so  that  I 
showed  that  the  Holy  Spirit  -wTought  by  me.'  It  is  possible,  that  in  these 
words,  Paul  makes  an  allusion  to  the  ;t;a^/<rjaa'ra,  (gifts,)  but  it  seems  better, 
nevertheless,  to  suppose  with  Calvin,  that  he  sets  genus  and  species  over 
against  each  other." — Billroth. — Ed. 


252  COMMENTARY  ON  THE  CHAP.  VI.  8. 

life.  He  employs  the  metaplior  of  armour,  because  all  that 
serve  God  require  to  fight,  inasmuch  as  the  devil  is  always 
on  the  alert,  to  molest  them.  Now  they  must  be  completely 
armed,  because,  if  he  does  not  succeed  in  one  onset,  he  there- 
upon makes  a  new  attempt,  and  attacks  them  at  one  time 
from  before,  at  another  from  behind — now  on  this  side,  and 
then  on  that.^ 

8.  By  ho7iour  and  dishonour.  This  is  no  slight  test  for 
subjecting  a  man  to  trial,  for  to  a  man  of  a  noble  spirit 
nothing  is  more  unpleasant,  than  to  incur  disgrace.  Hence 
we  may  observe  in  all  histories,  that  there  have  been  few 
men  of  heroism  that  have  not  fallen  back,  on  being  irritated 
by  insults.^  Hence  it  is  indicative  of  a  mind  well  established 
in  virtue,  not  to  be  moved  aw^ay  from  one's  course  by  any 
disgrace  that  may  be  incurred — a  rare  virtue,  but  one  with- 
out which  you  cannot  show,  that  you  are  a  servant  of  God. 
"We  must,  it  is  true,  have  a  regard  to  good  character,  but  it 
must  be  only  in  so  far  as  the  edification  of  our  brethren  re- 
quires it,  and  in  such  a  way  as  not  to  be  dependent  on  re- 
ports^— nay  more,  so  as  to  maintain  the  same  even  course 
in  honour  and  in  dishonour.  For  God  allows  us  to  be  tried 
even  by  the  slander  of  wicked  men,  with  the  view  of  trying 
us,'^  whether  w^e  act  uprightly  from  disinterested  motives  ;^ 
for  if  one  is  drawn  aside  from  duty  by  the  ingratitude  of 
men,  that  man  shows  that  he  had  not  his  eye  directed  to 

1  "  Here  the  spiritual  arms  are  not  particularized;  yet  the  terms  tuv 
^i^iuv  xa)  u^itm^av,  (on  the  right  hand  and  the  left,)  are  very  comprehensive, 
referring  to  the  complete  armour  and  arms,  on  both  sides,  with  which  the 
o-rXiTn;,  or  completely  armed  soldier  was  furnished,  who  was  thus  said  to 
be  af^ipiVilios  (ambidexter. )  Thus  the  general  sense  is :  '  We  employ  no 
other  arms  than  the  panoply  of  righteousness.'" — Bloomjield. — Ed. 

^  "  II  y  en  a  eu  bien  peu,  qui  estans  irritez  des  iniures  et  mauuais  traitte- 
mens  que  on  leur  faisoit,  ne  se  soyent  descouragez,  et  n'ayent  laissez  leur 
train  de  vertu ;" — "  There  have  been  very  few  of  them,  who  have  not,  on 
being  irritated  by  injuries  and  bad  treatment  shown  them,  felt  discouraged, 
and  left  off  their  virtuous  career." 

^  "  Du  bruit  qu'on  fera  courir  de  nous ;" — "  On  reports  that  may  be 
circulated  against  us." 

*  "  Voulant  essayer  si  nous  cheminons  droit  seulement  pour  I'amour  de 
luy,  sans  cercher  autre  recompense ;" — "  Wishing  to  try  whether  Ave  walk 
aright,  purely  from  love  to  Him,  without  seeking  any  other  reward." 

s  "  Gratuito ;" — "  gratuitously.'' — There  can  be  no  doubt,  that  Calvin 
has  here  in  his  eye  Job  i.  9.     "  Doth  Job  fear  God  for  nought?"     The 


CHAP.  VI.  8.       SECOND  EPISTLE  TO  THE  CORINTHIANS.  253 

God  alone.  As  then  we  see  that  Paul  was  exposed  to  in- 
famy and  insults,  and  yet  did  not  on  that  account  stop  short, 
but  held  forward  with  undaunted  courage,  and  broke  through 
every  impediment  so  as  to  reach  the  goal,^  let  us  not  give 
way,  if  the  same  thing  should  befall  us. 

As  deceivers.  Here  he  relates,  not  simply  in  what  esti- 
mation he  was  held  by  the  wicked  and  those  that  were  with- 
out, (1  Cor.  V.  12,)  but  also  what  views  were  entertained  of 
him  by  those  that  were  within.  Now  let  every  one  consider 
with  himself,  how  unseemly  was  the  ingratitude  of  the 
Corinthians,  and  how  great  was  his  magnanimity  in  strug- 
gling forward,  in  spite  of  such  formidable  obstacles.  By  in- 
direct representations,  however,  he  sharply  reproves  their 
perverse  judgment,  when  he  says  that  he  lives  and  is  joyful, 
while  they  despised  him  as  one  that  was  dead  and  over- 
whelmed with  grief  He  reproaches  them,  also,  with  ingra- 
titude, when  he  says,  that  he  made  many  rich,  while  he  was 
contemned  on  account  of  his  poverty.  For  they  Avere  of  the 
number  of  those  whom  he  enriched  by  his  wealth :  nay 
more,  all  of  them  to  a  man  were  under  obligations  to  him 
on  many  accounts.  Thus  he  said  previously,  by  way  of 
irony,  that  he  was  unknoiun,  while  at  the  same  time  the 
fruit  of  his  labour  was  everywhere  known  and  celebrated. 
But  how  cruel  to  despise  the  poverty  of  the  man  who  supplies 
you^  from  his  abundance  !  He  means  spiritual  riches,  which 
ought  to  be  much  more  esteemed  than  earthly. 

11.  O  3/e  Corinthians,  our  mouth  11.  Os  nostrum  apertum  est  ad 
is  open  unto  you,  our  heart  is  en-  vos,  O  Corintliii,  cor  nostrum  dila- 
larged.  tatum  est. 

12.  Ye  are  not  straitened  in  us,  12.  Non  estis  angusti  in  nobis, 
but  ye  are  straitened  in  your  OAvn  sed  angusti  estis  in  visceribus  ves- 
bowels.  tris.3 

13.  Now,  for  a  recompence  in  the  13.    Eandem  vero  remuneratio- 

Hebrew  word  D"'inn,  (Jiachinnam,)  is  rendered  in  the  Septuagint  J^^sai- — 
gratuitously. 

^  "  Mesme  faisant  violence  a  tons  empeschemens,  est  venu,  comme  par 
force,  jusques  au  bout ;"— "  Even  breaking  violently  through  all  impedi- 
ments, came,  as  it  were,  by  force  to  the  goal." 

2  «  Qui  te  fournit  et  enrichit  par  son  abundance ;" — "  Who  furnishes 
and  enriches  thee  by  his  abundance." 

8  "  En  vos  entrailles,  ou,  affections ;" — "  In  your  bowels,  or,  affections." 


254 


comme:ntary  on  the 


CHAP.  VI.  11. 


same,  (I  speak  as  unto  my  children,) 
be  ye  also  enlarged.* 

14.  Be  ye  not  unequally  yoked  to- 
gether with  imbelievers:  for  what  fel- 
lowship hath  righteousness  with  un- 
righteousness? and  what  communion 
hath  hght  with  darkness  ? 

15.  And  what  concord  hath  Christ 
with  Behal  ?  or  what  part  hath  he 
that  beheveth  with  an  infidel  ? 

16.  And  what  agreement  hath  the 
temple  of  God  with  idols?  for  ye  are 
the  temple  of  the  living  God  ;  as  God 
hath  said,  1  will  dwell  in  them,  and 
walk  in  them ;  and  I  will  be  their 
God,  and  they  shall  be  my  people. 

17.  Wherefore,  come  out  from 
among  them,  and  be  yeseparate,saith 
the  Lord,  and  touch  not  the  unclean 
thing  ;  and  I  will  receive  you, 

18.  And  will  be  a  Father  unto 
you,  and  ye  shall  be  my  sons  and 
daughters,*^saith  the  Lord  Almighty. 


nem,  ut  a  filiis,  exigo :  dilatamini  et 
vos. 

14.  Ne  ducatis  iugimi  cum  infi- 
delibus  :  quae  enim  participatio  ius- 
titi?e  cum  iniquitate  :  quse  commu- 
nicatio  luci  c\m\  tenebris  ? 

15.  Quis  consensus  Christo  cum 
Belial:  aut  quse  portio  fideli  cum 
infideli  ? 

16.  Quse  autem  conventio  tem- 
plo  Dei  cum  idolis  ?  vos  enim  estis 
templum  Dei  viventis  :  quemad- 
modum  dicit  Deus  {Lev.  xxvi.  12,) 
Habitabo  in  ipsis,  et  in  medio  eorum 
ambulabo :  et  ero  Deus  illorum,  et 
erunt  mihi  populus. 

17.  Quamobrem  exite  de  medio 
eorum  et  separamini,  dicit  Dominus 
{les.  Hi.  11,)  et  immundum  ne  teti- 
geritis : 

18.  Et  ego  suscipiam  vos,  et  ero 
vobis  in  patrem,  et  eritis  mihi  in  fi- 
lios  et  filias,  dicit  Dominus  omnipo- 
tens,  {Jer.  xxxi.  9.) 


CHAPTER  VIL 

1.  Having  therefore  these  pro- 
mises, dearly  beloved,  let  us  cleanse 
ourselves  from  all  filthiness  of  the 
flesh  and  spirit,  perfecting  holiness 
in  the  fear  of  God. 


CAPUT  VII. 

1 .  Has  igitur  promissiones  quum 
habeamus,  dilecti,  nmndemus  nos  ab 
omni  inquinamento  carnis  et  spiritus, 
sanctificationem  perficientes  in  ti- 
more  Dei. 


11.  Our  mouth  is  opened.  As  the  opening  of  the  mouth  is 
a  sign  of  boldness,^  if  you  are  inclined  to  connect  this  with 
what  goes  before,  the  meaning  will  be  this, — "  I  have  ample 
ground  of  glorying,  and  an  upright  conscience  opens  my 
mouth.  Your  entertaining  unfavourable  views  of  us,  is  not 
owing  to  any  fault  on  our  part,  but  arises  from  your  being 


1  "  Or  ie  requier  de  vous  la  pareille,  comme  de  mes  enfans,  ou,  Or  pour 
nous  recompenser  de  mesmes  (ie  parle  comme  a  mes  enfans ;)" — "  But  I 
require  the  like  from  you — as  from  my  children,  or,  But  for  a  recompense 
to  us  of  the  same,  I  speak  as  to  my  children." 

2  God  promised  to  Ezekiel  that  he  would  give  him  "  the  opening  of  the 
mouth  in  the  midst  of  the  house  of  Israel,"  (Ezek.  xxix.  21.)  which  is 
explained  by  Gill  to  mean,  "  boldness  and  courage  of  speech  when  he 
should  see  his  prophecies  fulfilled."  Paul  himself  makes  use  of  a  similar 
expression  in  Eph.  vi.  19,  "  that  utterance  may  be  given  unto  me,  that  I 
may  open  my  mouth  boldly. ^^ — Ed. 


CHAP.  VI.  12.     SECOND  EPISTLE  TO  THE  COKII^THIANS.  255 

unfair  judges.  For  you  ought  to  have  entertained  more 
favourable  views  of  my  ministry,  which  God  has  rendered 
honourable  to  you  in  so  many  ways.''  I  explain  it,  however, 
otherwise ;  for  he  says  that  tlie  reason  why  his  mouth  was 
opened  was,  that  his  heart  was  enlarged.  Now  what  is  meant 
by  enlargement  of  heart  ?  Undoubtedly  it  means  the  cheer- 
fulness that  springs  from  benevolence.^  It  is  quite  a  com- 
mon figure,  to  speak  of  a  narrow  and  contracted  heart  as 
denoting  either  grief,  or  disgust,  while,  on  the  other  hand, 
an  enlarged  heart  is  employed  to  denote  dispositions  of  an 
opposite  kind.  Hence  Paul  here  says  nothing  but  what  we 
every  day  experience,  for  w^hen  we  have  to  do  with  friends, 
our  heart  is  eidarged,  all  our  feelings  are  laid  open,  there 
is  nothing  there  that  is  hid,  nothing  shut, — nay  more,  the 
whole  mind  leaps  and  exults  to  unfold  itself  openly  to 
view.^  Hence  it  is,  that  the  tongue,  also,  is  free  and  un- 
fettered, does  not  faulter,  does  not  w4th  difficulty  draw 
up  from  the  bottom  of  the  throat  broken  syllables,  as 
usually  happens  when  the  mind  is  influenced  by  a  less  joyful 
affection. 

12.   Ye  are  not  straitened  in  us.     That  is,  "  It  is  owing  to 
your  own  fault  that  you  are  not  able  to  share  in  this  feeling 


^  The  same  A^ew,  in  substance,  is  taken  by  Chrysostom — KaSaTi^  ya.^ 

TO  ^i^/jcalvov  il^vviiv  I'/uB-iv,  ovtu  xat  tTh  ocyetTris  'i^yov  to  TXecTvvtiv  Ig-Ti-  ^spf^ri 
ya,^    iffTiv    h    u^iTV    xu)    ^lovcra   avTrf   xcc)    to   ffTOfji,a,    aviViTxtn    TlavXov  xu)    t/s* 

xctpViuv  ItXu.tvvsv — «  For  as  heat  is  wont  to  expand,  so  it  is  the  part  of  love 
to  enlarge.  For  virtue  is  warm  and  fervent.  It  was  this  that  opened 
Paul's  mouth,  and  enlarged  his  heart." — Ed. 

*  "  From  a  tender  and  considerate  regard  to  the  good  of  the  Christians 
at  Corinth,  he"  (Paul)  "had  determined  not  to  revisit  them,  until  their 
unseemly  heats  and  factions  were  allayed.  How  was  he  affected  while  he 
waited  at  Ephesus  to  receive  the  tidings  of  this  longed-for  but  protracted 
issue  ?  '  O  ye  Corinthians !  our  mouth  is  opened  unto  you ;  our  heart  is 
enlarged!'  What  a  picture  of  a  heart!  We  see  him  standing  on  the 
shore  of  the  .^gean  Sea,  over  against  Corinth,  with  his  arms  extended 
towards  that  city,  and  in  the  attitude  of  speaking.  We  hear  the  words 
by  which  he  seeks  to  relieve  his  overcharged  breast,  heaving  and  ready  to 
burst  with  the  fulness  of  those  desires  which  he  had  long  felt  to  come 
among  them,  satisfy  them  of  the  sincerity  of  his  affection,  and  replenish 
their  souls  with  the  consolation  with  which  he  himself  had  been  comforted. 
'  O  ye  Corinthians,  our  mouth  is  open  to  you,  our  heart  is  enlarged !  Ye 
are  not  straitened  in  us,  but  ye  are  straitened  in  your  own  bowels.  Now, 
for  a  recompense  in  the  same,  (I  speak  as  unto  my  children,)  be  ye  also 
enlarged.' " — M'Crie's  SermonSf  p.  29. — Ed. 


256  COMMENTARY  ON  THE  CHAP.  VI.  13. 

of  cheerfulness,  which  I  entertain  towards  you.  My  mouth 
is  opened,  so  that  I  deal  familiarly  with  you,  my  very  heart 
would  willingly  pour  itself  forth,^  but  you  shut  up  your 
bowels."  He  means  to  say,  that  it  is  owing  to  their  corrupt 
judgment,  that  the  things  that  he  utters  are  not  relished 
by  them. 

13.  JS'ow  the  same  requital.  He  softens  his  reproof  by 
addressing  them  kindly  as  his  sons,  and  also  by  this  exhor- 
tation, by  which  he  intimates  that  he  still  entertains  good 
hopes  of  them.  By  the  same  requital  he  means — mutual 
duty,  for  there  is  a  mutual  return  of  duty  between  a  father 
and  his  sons.  For  as  it  is  the  duty  of  parents  to  nourish 
their  children,  to  instruct  them,  to  direct  them  by  their 
counsel,  and  to  defend  them,  so  it  is  the  dictate  of  equity, 
that  children  should  requite  their  parents.  (]  Tim.  v.  4.)  In 
fine,  he  means  what  the  Grreeks  call  dvriTreXapycav — affection 
exercised  in  return^  "  I  cherish,''  says  he,  "  towards  you 
paternal  affection  :  show  yourselves  then  to  be  my  sons  by 
affection  and  respect  in  return.'"'  At  the  same  time  there  is 
a  particular  circumstance  that  must  be  noticed.  That  the 
Corinthians,  having  found  so  indulgent  a  father,  may  also 
show  gentleness  in  their  turn,  and  may  requite  his  kind  con- 
descension by  their  docility,  he  exhorts  them  with  this  view 

^  "  Mon  coeur  mesme  s'ouuriroit  volontiers"pour  vous  mettre  deuant  les 
yeiix  I'affection  que  i'  ay  eniiers  vous ;" — "  My  very  heart  would  willingly 
open  itself  up,  so  as  to  place  before  your  eyes  the  affection  which  I  enter- 
tain towards  you." 

^  The  term  uvrt'riXu^yia.  is  compounded  of  ccvrt,  over  against,  and  irL 
Xa^yaj,  a  stork.  It  is  employed  to  denote  reciprocal  affection,  from  an 
interesting  peculiarity  in  the  disposition  of  the  stork.  "  This  bird,"  says 
Paxton,  in  his  Illustrations  of  Scripture,  (Edin.  1842.)  vol.  ii.  p.  432, 
"  has  long  been  celebrated  for  her  amiable  and  pious  dispositions,  in  which 
she  has  no  rival  among  the  feathered  race.  .  .  .  Her  kind  benevolent 
temper  she  discovers  in  feeding  her  parents  in  the  time  of  incubation, 
when  they  have  not  leisure  to  seek  their  food,  or  when  they  have  become 
old,  and  unable  to  provide  for  themselves."  The  English  word  stork  is 
derived  from  ffro^yh,  affection,  while  the  Hebrew  name  for  this  animal, 
HT'Dn,  (chasidah,)  is  derived  from  IDn,  (chesed,)  beneficence,  because,  says 
Bythner,  "  the  stork  nourishes,  supports,  and  carries  on  its  back,  when 
weary,  its  aged  parents."  See  Calvin  on  the  Psalms,  vol.  iv.  p.  158,  n. 
2.  Calvin,  Avhen  commenting  on  1  Tim.  v.  4,  says,  "  Ipsse  quoque  cico- 
nise  gratitudinem  suo  exemplo  nos  docent.  Unde  et  nomen  avTiviXotoy'iu ;" 
— "  The  very  storks,  too,  teach  us  gratitude  by  their  example.  Hence  the 
term  avrtviXctpyla — afection  in  return." — Ed. 


CHAP.  VT.  14.     SECOND  EPISTLE  TO  THE  CORINTHIANS.  257 

to  be  enlarged  in  their  own  bowels.  The  Old  Interpreter,  not 
having  caught  Paul's  meaning,  has  added  the  participle  hav- 
ing, and  has  thus  expressed  his  own  view  rather  than  Paul's. 
In  our  exposition,  on  the  other  band,  (which  is  Chrjsostom's, 
also,)  there  is  nothing  forced.^ 

14.  Be  not  yoked.  As  if  regaining  bis  authority,  he  now 
reproves  them  more  freely,  because  they  associated  with 
unbelievers,  as  partakers  with  them  in  outward  idolatry. 
For  he  has  exhorted  them  to  show  themselves  docile  to  him 
as  to  a  father :  he  now,  in  accordance  with  the  rights  that 
belong  to  him,^  reproves  the  fault  into  which  they  had 
fallen.  Now  we  mentioned  in  the  former  epistle^  what  this 
fault  was;  for,  as  they  imagined  that  there  was  nothing  that 
was  unlawful  for  them  in  outward  things,  they  defiled  them- 
selves with  wicked  superstitions  without  any  reserve.  For 
in  frequenting  the  banquets  of  unbelievers,  tliey  participated 
along  with  them  in  profane  and  impure  rites,  and  while  they 
sinned  grievously,  they  nevertheless  thought  themselves  in- 
nocent. On  this  account  Paul  inveighs  here  against  outward 
idolatry,  and  exhorts  Christians  to  stand  aloof  from  it,  and 
have  no  connection  with  it.  He  begins,  however,  with  a 
general  statement,  with  the  view  of  coming  down  from  that 
to  a  particular  instance,  for  to  be  yoked  with  unbelievers 
means  nothing  less  than  to  have  fellowship  with  the  unfruit- 
ful works  of  darkness,  (Eph.  v.  11,)  and  to  hold  out  the  hand 
to  them^  in  token  of  agreement. 

Many  are  of  opinion  that  he  speaks  of  marriage,  but  the 
context  clearly  shows  that  they  are  mistaken.  The  word 
that  Paul  makes  use  of  means — to  be  connected  together  in 
drawing  the  same  yoke.  It  is  a  metaphor  taken  from  oxen 
or  horses,  which  require  to  walk  at  the  same  pace,  and  to 
act  together  in  the  same  work,  wdien  fastened  under  one 

1  The  rendering  of  the  Vulgate— "Eandem  remunerationem  hahentes  ;'* 
— "Having  the  same  reward," — is  followed  by  Wiclif,  (1380,)  ye  that  haw 
the  same  reward,  and  also  in  the  Rheims  version,  (1582,)  hailing  the  same 
reward. — Ed. 

2  "  Parlant  comme  en  puissance  et  authorite  de  pere ;" — "  Speaking  as 
with  the  power  and  authority  of  a  father." 

8  See  vol.  i.  p.  282.; 

4  «  Aux  infideles ;"-!"  To  unbelievers." 

VOL.  II.  R 


258  COMMENTARY  ON  THE  CHAP.  VI.  15. 

yoke.^     When,  therefore,  he  prohibits  us  from  having  part- 
nership with  unbelievers  in  drawing   the   same   yoke,   he 
means  simply  this,  that  we  should  have  no  fellowship  with 
them  in  their  pollutions.     For  one  sun  shines  upon  us,  we 
eat  of  the  same  bread,  we  breathe  the  same  air,  and  we  can- 
not altogether  refrain  from  intercourse  with  them  ;  but  Paul 
speaks  of  the  yoke  of  impiety,  that  is,  of  participation  in 
works,  in  which  Christians  cannot  lawfully  have  fellowship. 
On  this  principle  marriage  will  also  be  prohibited,  inasmuch 
as  it  is  a  snare,  by  which  both  men  and  women  are  entangled 
into  an  agreement  with  impiety;  but  what  I  mean  is  simply 
this,  that  Paul's  doctrine  is  of  too  general  a  nature  to  be 
restricted  to  marriage  exclusively,  for  he  is  discoursing  here 
as  to  the  shunning  of  idolatry,  on  which  account,  also,  we 
are  prohibited  from  contracting  marriages  with  the  wicked. 
For  what  fellowship.     He  confirms  his  exhortation  on  the 
ground  of  its  being  an  absurd,  and,  as  it  were,  monstrous 
connecting  together  of  things  in  themselves  much  at  vari- 
ance ;  for  these  things  can  no  more  coalesce  than  fire  and 
water.     In  short  it  comes  to  this,  that  unless  they  would 
have  everything  thrown  into  confusion,  they  must  refrain 
from  the  pollutions  of  the  wicked.     Hence,  too,  we  infer, 
that  even  those  that  do  not  in  their  hearts  approve  of  super- 
stitions are,  nevertheless,  polluted  by  dissimulation  if  they 
do  not  openly  and  ingenuously  stand  aloof  from  them. 

15.  What  concord  has  Christ  with  Belial  t  As  to  the 
etymology  of  the  word  Belial^  even  the  Hebrews  themselves 
are   not    agreed.^      The  meaning,  however,   is  not   doubt- 

1  "  Joachim  Camerariiis,  in  his  Commentary  on  the  New  Testament, 
(Cambridge  1642,)  suggests,  that  iTi^o^vyovvris,  may  have  a  reference  to  a 
balance,  and  that  Paul — would  not  have  the  Corinthians  unequally/  balanced 
with  unbeUevers.  The  verb  l^vyoa-rxruv,  as  he  observes,  is  employed  to 
denote  the  adjusting  of  scales  in  a  balance.  It  seems  more  natural,  how- 
ever, to  understand  the  word,  as  Calvin  and  most  other  interpreters  do, 
as  derived  from  trs^o!,  (another,)  and  ?«7«V,  as  meaning  a  yoke,  and  as 
employed  by  Paul  to  mean,  drawing  on  the  other  side  of  a  yoke  with 
another ;  or,  as  Beza  explains  it,  "  Qui  cum  sint  diversse  conditionis, 
tamen  in  eodem  opere  mu;uam  operam  prsestant ;" — "  Those  who,  while  in 
a  different  condition  from  each  other,  do  nevertheless  take  their  corre- 
sponding part  in  the  same  work." — Ed. 

^  Beza,  when  mentioning  the  different  views  which  have  been  taken 
of  the  etymology  of  the  term  Belial,  remarks,  that  some  derive  it  from 


CHAP.  VI.  16.       SECOND  EPISTLE  TO  THE  CORINTHIANS.  259 

ful.^  For  Moses  takes  a  word  or  thought  of  BeliaV^  to  mean 
a  wicked  and  base  thought,^  and  in  various  instances*  those 
who  are  wicked  and  abandoned  to  iniquity,  are  called  men, 
or  sons  of  Belial.  (Deut.  xiii.  13  ;  Judges  xix.  22  ;  1  Sam. 
ii.  12.)  Hence  it  is,  that  Paul  has  employed  the  word  here 
to  mean  the  devil,  the  head  of  all  wicked  persons.  For  from 
what  holds  good  as  to  the  two  heads,  he  comes  down  with- 
out delay  to  the  members :  "  As  there  is  an  irreconcilable 
variance  between  Christ  and  Satan,  so  we  also  must  keep 
aloof  from  partnership  with  the  wicked.''  When,  however, 
Paul  says  that  a  Christian  has  no  participation  with  an  un- 
believer, he  does  not  mean  as  to  food,  clothing,  estates,  the 
sun,  the  air,  as  I  have  mentioned  above,^  but  as  to  those 
things  that  are  peculiar  to  unbelievers,  from  which  the  Lord 
has  separated  us. 

16.  What  agreement  hath  the  temple  of  God  with  idols  ? 
Hitherto  he  has  in  general  terms  prohibited  believers  from 
associating  with  the  wicked.  He  now  lets  them  know  what 
was  the  chief  reason,  why  he  had  prohibited  them  from  such 

PV*"  v^,  belijahal,  (not profitable,)  or  from  P''i?10  v3,  heli  mohil,  (worthless,) 
and  that  the  term,  viewed  as  having  this  derivation,  is  peculiarly  appro- 
priate to  Satan,  as  being  diametrically  opposed  to  Christ,  the  Greatest  and 
Best ;  while  Jerome  derives  it  from  v3,  heli,  (not,)  and  b)^,  hoi,  (a  yoke,) 
as  though  you  should  say — without  a  yoke,  not  subject  to  the  yoke.  Beza 
gives  the  preference  to  the /ormer  etymology,  while  he  observes  that  the 
latter  is  also  most  appropriate  to  Satan  as  an  apostate  spirit. — The  original 
term  Belial  is  rendered  in  various  instances  in  the  Septuagint  •jra.^a.yo/x.ot, 
lawless. — "  There  is  here  a  slight  variation  in  reading.  The  Edit.  Princ. 
and  the  Textus  Receptus  have  Bsx/ax.  The  Erasmian,  Stephanie,  and 
other  early  editions  have  BiXia^,  which  has  been  restored  by  Bengelius, 
Matthias,  Griesbach,  and  Tittmann ;  and  justly,  for  both  external  and 
internal  evidence  are  in  its  favour ;  it  being  found  in  the  majority  of  the 
MSS.,  in  many  early  ecclesiastical  writers,  and  Greek  Fathers." — Bloom- 
field.— Ed. 

'  "  Et  assez  notoire ;" — "  And  is  sufficiently  well  known." 

*  Thus  in  Deut.  xv.  9,  "  Beware  that  there  be  not  a  thought  in  thy  wick- 
ed heart."  The  expression  made  use  of  is  pV^?2  "Jinp'Oy  "121  n''n''""IE), 
"  Lest  there  be  in  thine  heart  a  thing  of  Belial."  The  same  expres- 
sion occurs  in  Psalm  xli.  9,  where  David's  enemies  represent  him  as  suf- 
fering the  punishment  of  detestable  wickedness,  PV v2  m,  "  a  thing  of 
Belial." — See  Calvin  on  the  Psalms,  vol.  ii.  p.  120. — Ed. 

'  "  Vne  meschante  et  abominable  parolle  ou  pensee ;" — "  A  wicked  and 
abominable  word  or  thought." 

*  "  Souvent  en  I'Escriture ;" — "  Frequently  in  Scripture." 

*  See  p.  258. 


260  COMMENTARY  ON  THE  CHAP.  VI.  16. 

an  association — because  they  had  ceased  to  reckon  the  pro- 
fession of  idolatry  to  be  a  sin.  He  had  censured  that  liberty, 
and  had  exposed  it  at  great  length  in  the  former  Epistle. 
It  is  probable,  however,  that  all  had  not  yet  been  gained 
over,  so  as  to  receive  the  counsel  which  he  had  given.  Hence 
it  was  that  he  complained  of  their  being  straitened  in  their 
own  bowels — the  only  thing  that  hindered  their  proficiency.^ 
He  does  not,  however,  resume  that  subject  anew,  but  con- 
tents himself  with  a  short  admonition,  as  we  are  accustomed 
to  do,  when  we  treat  of  things  that  are  well  known.  At  the 
same  time  his  brevity  does  not  prevent  his  giving  sharp  cuts. 
For  how  much  emphasis  there  is  in  that  single  word,  where 
he  teaches  that  there  is  no  agreement  between  the  temple  of 
God  and  idols  !  ''  It  is  a  sacrilegious  profanation,^  when  an 
idol  or  any  idolatrous  service  is  introduced  into  the  temple 
of  God.  Now  we  are  the  true  temples  of  God.  Hence  it  is 
sacrilege  to  defile  ourselves  with  any  contamination  of  idols. 
This  one  consideration,  I  say,  should  be  to  you  as  good  as  a 
thousand.  If  you  are  a  Christian,  what  have  you  to  do 
with  idols,  (Hosea  xiv.  8,)  for  you  are  the  temple  of  God  V 
Paul,  however,  as  I  have  already  in  part  noticed,  contends 
rather  by  way  of  exhortation  than  of  doctrine,  inasmuch  as 
it  would  have  been  supei^uous  to  be  still  treating  of  it,  as  if 
it  were  a  thing  doubtful  or  obscure. 

As  God  saith,  I  will  walk.  He  proves  that  we  are  the 
temples  of  God  from  this,  that  God  of  old  promised  to  the 
people  of  Israel  that  he  would  dwell  in  the  midst  of  them. 
In  the  first  place,  God  cannot  dwell  among  us,  without  dwell- 
ing in  each  one  of  us,  for  he  promises  this  as  a  singular 
privilege — I  will  dwell  in  the  midst  of  you.  Nor  does  this 
dwelling  or  presence  consist  merely  in  earthly  blessings,  but 
must  be  understood  chiefly  of  spiritual  grace.  Hence  it  does 
not  mean  simply  that  God  is  near  us,  as  though  he  were  in 
the  air,  flying  round  about  us,  but  it  means  rather  that  he 
has  his  abode  in  our  hearts.     If,  then,  any  one  objects,  that 

^  "  Ce  qui  seul  empeschoit  que  son  enseignement  ne  proufitast  enuers 
eux  ;'* — "  What  alone  hindered  his  teaching  from  being  of  advantage  to 
them." 

2  "  C'est  ^^l  profanation  horrible,  et  vn  sacrilege  detestable ;" — "  It  is 
a  horrible  profanation,  and  a  detestable  sacrilege." 


CHAP.  VI.  17.      SECOND  EPISTLE  TO  THE  CORINTHIANS.  261 

tlie  particle  in  simply  means  among,  I  grant  it ;  but  I  affirm 
that,  from  the  circumstance  that  God  promises  that  he  will 
dwell  among  us,  we  may  infer  that  he  also  remains  in  us} 
And  such  was  the  type  of  the  ark,  of  which  mention  is  made 
by  Moses  in  that  passage,  from  which  Paul  appears  to  have 
borrowed  this  quotation.  (Lev.  xxvi.  12.)  If,  however,  any 
one  thinks  that  Paul  had  rather  in  his  eye  Ezek.  xxxvii.  27, 
the  argument  will  be  the  same.  For  the  Prophet,  when  de- 
scribing the  restoration  of  the  Church,  mentions  as  the  chief 
good,  the  presence  of  God,  which  he  had  himself  in  the  be- 
ginning promised  by  Moses.  Now  what  was  prefigured  by 
the  ark,  was  manifested  to  us  more  fully  in  Christ,  when  he 
became  to  us  Immanuel.^  (Matt.  i.  23.)  On  this  account, 
I  am  of  opinion  that  it  is  Ezekiel,  rather  than  Moses,  that 
is  here  quoted,  because  Ezekiel  alludes  at  the  same  time 
to  the  type  of  the  ark,  and  declares  that  it  will  have  its 
fulfilment  under  the  reign  of  Christ.  Now  the  Apostle 
takes  it  for  granted,  that  God  dwells  nowhere  but  in  a  sacred 
place.  If  we  say  of  a  man,  "  he  dwells  here,"  that  will  not 
make  the  place  a  temple;  but  as  to  God  there  is  this  pecu- 
liarity, that  whatever  place  he  honours  with  his  presence, 
he  at  the  same  time  sanctifies. 

1 7.  Wherefore  come  out  from  the  midst  of  them.  This 
exhortation  is  taken  from  Isaiah  lii.  11,  where  the  Prophet, 
when  foretelling  the  deliverance,  at  length  addresses  the 
priests  in  these  terms.  For  he  makes  use  of  a  circumlocu- 
tion to  describe  the  priests,  when  he  says.  Ye  that  hear  the 
vessels  of  the  Lord,  inasmuch  as  they  had  the  charge  of  the 
vessels,  by  means  of  which  the  sacrifices,  and  other  parts  of 
divine  worship,  were  performed.  There  can  be  no  doubt  that 
his  design  is  to  admonish  them,  that,  while  eagerly  desirous 
to  come  forth,^  they  should  be  on  their  guard  against  any  con- 

1  "  /  will  dwell  in  them.  The  words  are  very  significant  in  the  original, 
Uoix.Yt>ru  h  otlrols,  '  I  will  indwell  in  them,'  so  the  Avords  are.  There  are 
two  ins  in  the  original,  as  if  God  could  have  never  enough  communion 
with  them." — Leigh's  Annotations. — Ed. 

2  «  C'est  a  dire  Dieu  auec  nous ;"— "  That  is  to  say,  God  with  us." 

3  «  Cependant  qu'ils  sont  attendans  auec  ardent  desir  le  iour  de  deli- 
uerance  ;" — "  While  they  are  waiting  with  eager  desire  for  the  day  of  de- 
liverance." 


262  COMMENTARY  ON  THE  CHAP.  VI.  18. 

tamination  from  the  many  pollutions  with  which  the  country^ 
was  overrun.  Now  this  is  no  less  applicable  to  us,  than  to 
the  ancient  Levites,  for  if  so  much  purity  is  required  on  the 
part  of  the  keepers  of  the  vessels,  how  much  more  in  the 
vessels  themselves !  ^  Now  all  our  members  are  vessels,  set 
apart  for  the  spiritual  worship  of  God  ;  we  are  also  a  royal 
priesthood.  (1  Peter  ii.  9.)  Hence,  as  we  are  redeemed  by 
the  grace  of  God,  it  is  befitting  that  we  keep  ourselves  un- 
defiled  in  respect  of  all  uncleanness,  that  we  may  not  pollute 
the  sanctuary  of  God.  As,  however,  while  remaining  in  this 
world,  we  are  nevertheless  redeemed,  and  rescued,  from  the 
pollutions  of  the  world,  so  we  are  not  to  quit  life  with  the 
view  of  dejDarting  from  all  uncleanness,  but  must  simply 
avoid  all  participation.  The  sum  is  this :  "  If  with  a  true 
affection  of  the  heart,  we  aim  at  the  benefit  of  redemption, 
we  must  beware  of  defiling  ourselves  by  any  contamination 
from  its  pollutions." 

18.  /  will  he  a  Father  unto  you.  This  promise  does  not 
occur  in  one  passage  merely,  but  is  repeated  in  various  in- 
stances. Paul  has  added  it  with  this  view,  that  a  recogni- 
tion of  the  great  honour  to  which  God  has  exalted  us,  might 
be  a  motive  to  stir  us  up  to  a  more  ardent  desire  for  holi- 
ness. For  when  God  has  restored  his  Church  which  he  has 
gathered  from  profane  nations,  their  redemption  is  attended 
with  this  fruit,  that  believers  are  seen  to  be  his  sons  and 
daughters.  It  is  no  common  honour  that  we  are  reckoned 
among  the  sons  of  God :  it  belongs  to  us  in  our  turn  to  take 
care,  that  we  do  not  show  ourselves  to  be  degenerate  children 
to  him.  For  what  injury  we  do  to  God,  if  while  we  call 
him  father,  we  defile  ourselves  with  abominations  of  idols  ! 
Hence,  the  thought  of  the  high  distinction  to  which  he  has 
elevated  us,  ought  to  whet  our  desire  for  holiness  and  purity. 

^  "  Ou  lis  estoyent  f — "  Where  they  were." 

'  Diodati,  in  his  Annotations,  explains  the  expression  3/e  that  bear  the 
vessels  of  the  Lord,  (Isaiah  hi.  1 1,)  to  mean — "  You  sacred  officers,  to  whom 
only  it  belongeth  to  carry  the  vessels  and  ornaments  of  the  temple ;  and 
thereby  are  spiritually  meant  all  beHevers,  whereof  every  one  beareth  a 
vessel  sacred  to  the  Lord,  viz.,  himself." — Ed. 


CHAP.  VII.  1.      SECOND  EPISTLE  TO  THE  CORINTHIANS.  263 


CHAPTER  VII. 

1.  These  promises,  therefore.  God,  it  is  true,  anticipates 
us  in  his  promises  by  his  pure  favour ;  but  when  he  has,  of 
his  own  accord,  conferred  upon  us  his  favour,  he  immediately 
afterwards  requires  from  us  gratitude  in  return.  Thus  what 
he  said  to  Abraham,  I  am  thy  God,  (Gen.  xvii.  7,)  was  an 
offer  of  his  undeserved  goodness,  yet  he  at  the  same  time 
added  what  he  required  from  him — Walk  before  me,  and  he 
thou  perfect.  As,  however,  this  second  clause  is  not  always 
expressed,  Paul  instructs  us  that  in  all  the  promises  this 
condition  is  implied,^  that  they  must  be  incitements  to  us  to 
promote  the  glory  of  God.  For  from  what  does  he  deduce  an 
argument  to  stimulate  us  ?  It  is  from  this,  that  God  confers 
upon  us  such  a  distinguished  honour.  Such,  then,  is  the  na- 
ture of  the  promises,  that  they  call  us  to  sanctification,  as  if 
God  had  interposed  by  an  implied  agTeement.  "We  know, 
too,  what  the  Scripture  teaches  in  various  passages  in  refer- 
ence to  the  design  of  redemption,  and  the  same  thing  must 
be  viewed  as  applying  to  every  token  of  his  favour. 

From  all  filthiness  of  flesh  and  spirit.  Having  already 
shown,  that  we  are  called  to  purity,^  he  now  adds,  that  it 
ought  to  be  seen  in  the  body,  as  well  as  in  the  soul ;  for  that 
the  term  flesh  is  taken  here  to  mean  the  body,  and  the  term 
spirit  to  mean  the  soul,  is  manifest  from  this,  that  if  the 
term  spirit  meant  the  grace  of  regeneration,  Paul's  state- 
ment in  reference  to  the  pollution  of  the  spirit  would  be 
absurd.  He  would  have  us,  therefore,  pure  from  defilements, 
not  merely  imvard,  such  as  have  God  alone  as  their  witness ; 
but  also  outward,  such  as  fall  under  the  observation  of  men. 
"  Let  us  not  merely  have  chaste  consciences  in  the  sight  of 
God.  We  must  also  consecrate  to  him  our  whole  body  and 
all  its  members,  that  no  impurity  may  be  seen  in  anv  part 
ofus."^ 

*  "  Ceste  condition  est  tacitement  attacliee  a  toutes  les  promesses ;" — 
"  This  condition  is  tacitly  appended  to  all  the  promises." 
^  «  Appelez  a  purete  et  sainctete ;" — "  Called  to  purity  and  holiness." 
'  "  Afin  qu'il  n'apparoisse  en  nuJ  endroit  de  nous  ancune  macule  ou 


264  COMMENTARY  ON  THE  CHAP.  VII.  1. 

Now  if  we  consider  what  is  tlie  point  that  he  handles,  we 
shall  readily  perceive,  that  those  act  with  excessive  impu- 
dence,^ who  excuse  outward  idolatry  on  I  know  not  what 
pretexts.^  For  as  inward  impiety,  and  superstition,  of  what- 
ever kind,  is  a  defilement  of  the  spirit,  what  will  they  un- 
derstand by  defilement  of  the  flesh,  but  an  outward  profes- 
sion of  impiety,  whether  it  be  pretended,  or  uttered  from  the 
heart  ?  They  boast  of  a  pure  conscience  ;  that,  indeed,  is  on 
false  grounds,  but  granting  them  what  they  falsely  boast  of, 
they  have  only  the  half  of  what  Paul  requires  from  believers. 
Hence  they  have  no  ground  to  think,  that  they  have  given 
satisfaction  to  God  by  that  half ;  for  let  a  person  show  any 
appearance  of  idolatry  at  all,  or  any  indication  of  it,  or  take 
part  in  wicked  or  superstitious  rites,  even  though  he  were — 
what  he  cannot  be — perfectly  upright  in  his  own  mind,  he 
would,  nevertheless,  not  be  exempt  from  the  guilt  of  pol- 
luting his  body. 

Perfecting  holiness.  As  the  verb  einTeKelv  in  Greek 
sometimes  means,  to  perfect,  and  sometimes  to  perform 
sacred  rites,^  it  is  elegantly  made  use  of  here  by  Paul  in  the 
former  signification,  which  is  the  more  frequent  one — in 
such  a  way,  however,  as  to  allude  to  sanctification,  of  which 
he  is  now  treating.  For  while  it  denotes  perfection,  it 
seems  to  have  been  intentionally  transferred  to  sacred  oflfices, 
because  there  ought  to  be  nothing  defective  in  the  service 
of  God,  but  everything  complete.  Hence,  in  order  that  you 
may  sanctify  yourself  to  God  aright,  you  must  dedicate 
both  body  and  soul  entirely  to  him. 

In  the  fear  of  God.  For  if  the  fear  of  God  influences  us, 
we  will  not  be  so  much  disposed  to  indulge  ourselves,  nor 
souillure  ;" — "  That  there  may  not  appear  in  any  part  of  us  any  spot  or 

^  "  Combien  sont  impudens  et  deshontez ;" — "  How  impudent  they  are 
and  unabashed," 

2  Calvin  manifestly  refers  here,  as  in  a  variety  of  other  instances,  to 
the  temporizing  conduct  of  the  Nicodemites.  See  Calvin  on  the  Corin- 
thians, vol.  i.  pp.  286,  384. — Ed. 

»  It  is  employed  by  Herodotus  in  the  sense  oi  perfecting  or  completing, 
(see  Herod.  I.  51,)  while  in  various  instances  it  is  made  use  of  by  him  to 
mean — discharging  a  religious  service — in  connection  with  ^^nffxtias, 
(ceremonies,)  tvxooXas,  (vows,)  and  Sv<rtxi,  {sacrifices.)  See  Herod.  H.  37, 
63,  iv.  26.— Ed. 


CHAP.  VII.  2.       SECOND  EPISTLE  TO  THE  CORINTHIANS. 


265 


will  there  be  a  bursting  fortb  of  that  audacity  of  wantonness, 
which  showed  itself  among  the  Corinthians.  For  how  does 
it  happen,  that  many  delight  themselves  so  much  in  out- 
ward idolatry,  and  haughtily  defend  so  gross  a  vice,  unless 
it  be,  that  they  think  that  they  mock  God  with  impunity  ? 
If  the  fear  of  God  had  dominion  over  them,  they  would  im- 
mediately, on  the  first  moment,  leave  off  all  cavils,  without 
requiring  to  be  constrained  to  it  by  any  disputations. 


2.  Receive  us  :  we  have  wronged 
no  man,  we  have  corrupted  no  man, 
we  have  defrauded  no  man. 

3.  I  speak  not  this  to  condemn 
you :  for  I  have  said  before,  that  ye 
are  in  our  hearts  to  die  and  live 
with  1/ou. 

4.  Great  is  my  boldness  of  speech 
toward  you,  great  is  my  glorying  of 
you :  I  am  filled  with  comfort,  I 
am  exceeding  jo}^ul  in  all  our  tribu- 
lation. 

5.  For,  when  we  were  come  into 
Macedonia,  our  flesh  had  no  rest, 
but  we  were  troubled  on  every  side ; 
without  were  fightings,  within  were 
fears. 

6.  Nevertheless  God,  that  com- 
forteth  those  that  are  cast  down, 
comforted  us  by  the  coming  of  Titus; 

7.  And  not  by  his  coming  only, 
but  by  the  consolation  wherewith  he 
was  comforted  in  you,  when  he  told 
us  your  earnest  desire,  your  mourn- 
ing, yom-  fervent  mind  toward  me  ; 
so  that  I  rejoiced  the  more. 


2.  Capaces  estote  nostri :  nemini 
fecimus  iniuriam,  neminem  corrupi- 
mus,  neminem  fraudavimus. 

3.  Non  [hoc]  ad  condemnationem 
vestri  dico  :  siquidem  iam  ante  dixi 
vobis,  quod  in  cordibusnostris  sitis  ad 
commoriendum  et  convivendum. 

4.  Multa  mihi  fiducia  erga  vos, 
multa  mihi  gloriatio  de  vobis :  im- 
pletus  sum  consolatione  supra  mo- 
dum,  exundo  gaudio  in  omni  tribula- 
tione  nostra. 

5.  Etenim  quum  venissemus  in 
^lacedoniam,  nullam  relaxationem 
habuit  caro  nostra,  sed  in  omnibus 
ftumus  afflicti :  foris  pugnse,  intus 
timores. 

6.  Sed  qui  consolatur  humiles, 
consolatus  est  nos  Deus  in  adventu 
Titi. 

7.  Neque  solum  in  adventu  eius, 
sed  in  consolatione  quam  acceperat 
de  vobis,  annuntians  nobis  vestrum 
desiderium,  vestras  lacrimas,  vestrum 
studium  pro  me  :  ita  ut  magis  gau- 
derem. 


2.  Make  room  for  us.  Again  he  returns  from  a  state- 
ment of  doctrine  to  treat  of  what  more  especially  concerns 
himself,  but  simply  with  this  intention — that  he  may  not 
lose  his  pains  in  admonishing  the  Corinthians.  Nay  more, 
he  closes  the  preceding  admonition  with  the  same  state- 
ment, which  he  had  made  use  of  by  way  of  preface.  For  what 
is  meant  by  the  expression — Receive  us,  or  Make  room  for 
us  ?  It  is  equivalent  to,  Be  ye  enlarged,  (2  Cor.  vi.  13  ;)  that 
is,  "  Do  not  allow  corrupt  affections,  or  unfavourable  appre- 
hensions, to  prevent  this  doctrine  from  making  its  way  into 


266  COMMENTARY  ON  THE  CHAP.  VII.  3. 

your  minds,  and  obtaining  a  place  within  you.  For  as  I  lay 
myself  out  for  your  salvation  with  a  fatherly  zeal,  it  were 
unseemly  that  you  should  turn  a  deaf  ear^  upon  me."^ 

We  have  done  injury  to  no  man.  He  declares  that  there 
is  no  reason  why  they  should  have  their  minds  alienated,^ 
inasmuch  as  he  had  not  given  them  occasion  of  offence  in 
any  thing.  Now  he  mentions  three  kinds  of  offences,  as  to 
which  he  declares  himself  to  be  guiltless.  The  first  is,  mani- 
fest hurt  or  injury.  The  second  is,  the  corruption  that 
springs  from  false  doctrine.  The  third  is,  defrauding  or 
cheating  in  worldly  goods.  These  are  three  things  by  which, 
for  the  most  part,  pastors'^  are  wont  to  alienate  the  minds  of 
the  people  from  them — when  they  conduct  themselves  in  an 
overbearing  manner,  and,  making  their  authority  their  pretext, 
break  forth  into  tyrannical  cruelty  or  unreasonableness, — or 
when  they  draw  aside  from  the  right  path  those  to  whom 
they  ought  to  have  been  guides,  and  infect  them  with  the 
corruption  of  false  doctrine, — or  when  they  manifest  an  in- 
satiable covetousness,  by  eagerly  desiring  what  belongs  to 
another.  Should  any  one  wish  to  have  it  in  shorter  com- 
pass— ^the  first  is,  fierceness  and  an  abuse  of  power  by  ex- 
cessive insolence:^  the  second,  unfaithfulness  in  teaching: 
the  third,  avarice. 

3.  I  say  not  this  to  condemn  you.  As  the  foregoing 
apology  was  a  sort  of  expostulation,  and  we  can  scarcely  avoid 
reproaching  when  we  expostulate,  he  softens  on  this  account 
what  he  had  said.  "  I  clear  myself,''  says  he,  "  in  such  a 
way  as  to  be  desirous  to  avoid,  what  would  tend  to  your  dis- 
honour.''    The  Corinthians,  it  is  true,  were  unkind,  and  they 


^  "  Indignum  esset  me  surdis  fabulam  canere ;" — "  It  were  unseemly 
that  I  should  be  like  one  that  tells  a  story  to  the  deaf. "  A  similar  ex- 
pression is  made  use  of  by  Horace,  (Ep.  2,  1,  200,) — "  Scriptores  autem 
narrare  putaret  asello  fabellam  surdo  ;" — "  But  he  would  think  that  the 
writers  were  telling  a  story  to  a  deaf  ass." — Ed. 

2  "  Que  ie  perdisse  mon  temps  en  vous  admonestant ;" — "  That  I 
should  lose  my  time  in  admonishing  you." 

^  "  De  luy  ou  de  sa  doctrine ;" — "  From  him  or  from  his  doctrine." 
*  **  Les  ministres  et  pasteurs ;" — "  Ministers  and  pastors." 
^  *'  Quand  on  est  arrogant,  et  on  abuse  de  la  puissance  en  se  desbordant 
et  vsurpant  plus  qu'il  ne  faut ;" — "  When  one  is  presumptuous,  and  abuses 
his  power  by  going  beyond  bounds  and  assuming  more  than  he  ought." 


CHAP.  VII.  4.      SECOND  EPISTLE  TO  THE  CORINTHIANS.  267 

deserved  that,  on  PauFs  being  acquitted  from  blame,  they 
should  be  substituted  in  his  place  as  the  guilty  party ;  nay 
more,  that  they  should  be  held  guilty  in  two  respects — in 
respect  of  ingratitude,  and  on  the  ground  of  their  having 
calumniated  the  innocent.  Such,  however,  is  the  Apostle's 
moderation,  that  he  refrains  from  recrimination,  contenting 
himself  with  standing  simply  on  the  defensive. 

For  I  have  before  said.  Those  that  love  do  not  assail  ;^ 
nay  more,  if  any  fault  has  been  committed,  they  either  cover 
it  over  by  taking  no  notice  of  it,  or  soften  it  by  kindness. 
For  a  disposition  to  reproach  is  a  sign  of  hatred.  Hence 
Paul,  with  the  view  of  showing  that  he  has  no  inclination 
to  distress  the  Corinthians,  declares  his  affection  towards 
them.  At  the  same  time,  he  undoubtedly  in  a  manner  con- 
demns them,  while  he  says  that  he  does  not  do  so.  As, 
however,  there  is  a  great  difference  between  gall  and  vine- 
gar, so  there  is  also  between  that  condemnation,  by  which 
we  harass  a  man  in  a  spirit  of  hatred,  with  the  view  of  blast- 
ing him  with  infamy,  and,  on  the  other  hand,  that,  by  which 
we  endeavour  to  bring  back  an  offender  into  the  right  way, 
that,  along  with  safety,  he  may  in  addition  to  this  regain 
his  honours  unimpaired. 

Ye  are  in  our  hearts — that  is,  "I  carry  you  about  with 
me  inclosed  in  my  heart.''  To  die  and  live  with  you — that 
is,  "  So  that  no  change  can  loosen  our  attachment,  for  I  am 
prepared  not  merely  to  live  with  you,  but  also  to  be  associ- 
ated with  you  in  death,  if  necessary,  and  to  endure  anything 
rather  than  renounce  your  friendship.''  Mark  well,  in  what 
manner  all  pastors^  ought  to  be  affected. 

4.  Great  is  my  boldness.  Now,  as  if  he  had  obtained  the 
enlargement  of  heart  that  he  had  desired  on  the  part  of  the 
Corinthians,  he  leaves  off  complaining,  and  pours  out  his 
heart  with  cheerfulness.  "  What  need  is  there  that  I  should 
expend  so  much  labour  upon  a  matter  already  accomplished  ? 
For  I  think  I  have  already  what  I  asked.     For  the  things 

1  "  Ceux  qui  aiment  vn  autre,  ne  prenent  point  plaisir  a  le  poursuyure 
et  picquer ;" — «  Those  who  love  another  take  no  pleasure  in  pursuing  and 
stinging  him." 

»  "  Pasteurs  et  ministres;" — "  Pastors  and  ministers." 


268  COMMENTARY  ON  THE  CHAP.  VII.  5. 

that  Titus  has  reported  to  me  respecting  you  are  not  merely- 
sufficient  for  quieting  my  mind,  but  afford  me  also  ground 
of  glorying  confidently  on  your  account.^  Nay  more,  they 
have  effectually  dispelled  the  grief,  which  many  great  and 
heavy  afflictions  had  occasioned  me/'  He  goes  on  step  by 
step,  by  way  of  climax  ;  for  glorying  is  more  than  being  of  an 
easy  and  quiet  mind;  and  being  freed  from  grief  occasioned 
by  many  affl,ictions,  is  greater  than  either  of  those.  Chry- 
sostom  explains  this  boldness  somewhat  differently,  in  this 
manner — "  If  I  deal  with  you  the  more  freely,  it  is  on  this 
account,  that,  relying  on  the  assurance  of  your  good  will 
towards  me,  I  think  I  may  take  so  much  liberty  with  you.'' 
I  have  stated,  however,  what  appeared  to  me  to  be  the  more 
probable  meaning — that  the  report  given  by  Titus  had  re- 
moved the  unfavourable  impression,  which  had  previously 
racked  his  mind.^ 

5.  For  when  we  had  come  into  Macedonia.  The  heaviness 
of  his  grief  tends  to  show,  how  efficacious  the  consolation  was. 
"  I  was  pressed  on  ev§ry  side,"  says  he,  "  by  afflictions  both 
internal  and  external,  xlll  this,  however,  has  not  prevented 
the  joy  that  you  have  afforded  me  from  prevailing  over  it, 

1  "  Timothy  is  despatched  "  (by  Paul)  "  to  Corinth,  and  after  him  Titus 
is  sent.  In  the  mean  time,  '  a  door  is  opened  of  the  Lord '  to  the  Apostles 
to  preach  Christ's  gospel  at  Troas ;  but,  strange  to  relate !  he  who  panted 
so  earnestly  for  such  opportunities,  had  neither  heart  nor  tongue  to  im- 
prove the  present.  The  expected  messenger  from  Corinth  had  not  arrived 
— ^he  had  '  no  rest  in  his  spirit,'  and  abandoning  the  rich  harvest  which 
invited  his  labours,  he  Avandered  into  Macedonia.  Nor  yet  did  he  find 
ease :  '  For  when  we  were  come  into  Macedonia,  our  flesh  had  no  rest, 
but  we  were  troubled  on  every  side — without  were  fightings ;  within  were 
fears.'  At  last  Titus  arrives  Avith  tidings  from  Corinth.  The  Apostle's 
letter  had  been  well  received;  it  had  produced  the  intended  effects;  a 
spirit  of  repentance  had  faUen  upon  the  Church ;  they  had  applied  them- 
selves vigorously  to  the  correction  of  abuses ;  the  love  which  they  bore  to 
their  spiritual  father  had  revived  with  additional  strength.  '  Now !  thanks 
be  unto  God,  who  always  causeth  us  to  triumph  in  Christ,  and  maketh 
manifest  the  savour  of  his  knowledge  by  us  in  every  place !'  '  Great  is  my 
boldness  of  speech  towards  you,  great  is  my  glorying  of  you ;  I  am  filled  with 
comfort,  I  am  exceeding  joyful  in  all  our  tribulation.'  (2  Cor.  ii.  14  ;  vii. 
4.)  What  a  sudden  change !  what  a  wonderful  transformation !  Formerly 
we  saw  him  like  a  soldier,  wounded,  weak,  disabled,  dispirited,  fallen  to 
the  ground ;  now  he  is  lifted  up,  victorious,  and  borne  on  the  triumphant 
car." — M'Crie's  Sermons,  p.  39. — Ed. 

^  "  La  mauuaise  opinion  ou  le  souspe9on  qu'il  auoit  d'eux,  et  dont  il 
estoit  tourmente  en  son  coeur ;" — "  The  bad  opinion  or  suspicion  that  he 
had  of  them,  and  with  which  he  had  been  tormented  in  his  heart." 


CHAP.  VII.  5.       SECOND  EPISTLE  TO  THE  CORINTHIANS.  269 

and  even  overflowing.''^  When  he  says  that  he  had  no  rest 
in  his  flesh,  it  is  as  if  he  had  said — "  As  a  man,  I  had  no 
relief.''^  For  he  excepts  spiritual  consolations,  by  which  he 
was  in  the  mean  time  sustained.  He  was  afllicted,  therefore, 
not  merely  in  body,  but  also  in  mind,  so  that,  as  a  man,  he 
experienced  nothing  but  great  bitterness  of  afflictions. 

Without  were  fightings.  By  fightings  he  means  outward 
assaults,  with  which  his  enemies  molested  him:  hj fears  he 
means  the  anxieties,  that  he  endured  on  account  of  the  in- 
ternal maladies  of  the  Church,  for  it  was  not  so  much  by 
personal  as  by  public  evils,  that  he  was  disquieted.  What 
he  means,  then,  to  say  is  this — that  there  were  not  merely 
avowed  enemies  that  were  hostile  to  him,  but  that  he  en- 
dured, nevertheless,  much  distress  in  consequence  of  domes- 
tic evils.  For  he  saw  how  great  Avas  the  infirmity  of  many, 
nay  of  almost  all,  and  in  the  mean  time  what,  and  how  diver- 
sified, were  the  machinations,  by  which  Satan  attempted  to 
throw  every  thing  into  confusion — how  few  were  wise,  how 
few  were  sincere,  how  few  were  steadfast,  and  how  many,  on 
the  other  hand,  were  either  mere  pretenders,  and  worthless, 
or  ambitious,  or  turbulent.  Amidst  these  difficulties,  the  ser- 
vants of  God  must  of  necessity  feel  alarmed,  and  be  racked 
with  anxieties  ;  and  so  much  the  more  on  this  account — that 
they  are  constrained  to  bear  many  things  silently,  that  they 
may  consult  the  peace  of  the  Churches.  Hence  he  expressed 
himself  with  propriety  when  he  said — Without  were  fight- 
ings;  within  were  fears.  For  faithful  pastors  openly  set 
themselves  in  opposition  to  those  enemies  that  avowedly 
attack  Christ's  kingdom,  but  they  are  inwardly  tormented, 
and  endure  secret  tortures,  when  they  see  the  Church  afflicted 

^  Calvin  here  has  manifestly  in  his  eye  the  singularly  emphatic  word 
made  use  of  by  Paul  in  the  preceding  verse — v-ri^-n^Kra-iuofAai,  I  am  exceed- 
ing joyful.  "  The  word  here  used  occurs  nowhere  else  in  the  New  Testa- 
ment except  in  Rom,  v.  20.  It  is  not  found  in  the  classic  Avriters,  and  is 
a  word  which  Paul  evidently  compounded,  (from  v^£^  and  Ti^iirffivu,)  and 
means  to  superabound  over,  to  superabound  greatly,  or  exceedingly.  It  is 
a  word  which  would  be  used  only  when  the  heart  was  full,  and  when  it 
would  be  difficult  to  find  words  to  express  its  conceptions.  Paul's  heart 
was  full  of  joy,  and  he  pours  forth  his  feelings  in  the  most  fervid  and  glow- 
ing language — '  I  have  joy  which  cannot  be  expressed.'  " — Barnes. — Ed. 

^  "  Je  n'ay  point  eu  de  relasche  ou  soulagement ;" — "  I  had  no  relief  or 
alleviation." 


270  COMMENTARY  ON  THE  CHAP.  VII.  7. 

with  internal  evils,  for  the  exterminating  of  which  they  dare 
not  openly  sound  the  trumpet.^  But  although  he  had  al- 
most incessant  conflicts,  it  is  probable  that  he  was  at  that 
time  more  severely  pressed  than  usual.  The  servants  of 
Christ,  undoubtedly,  have  scarcely  at  any  time  exemption 
ivom.  fears,  and  Paul  was  seldom  free  from  outward  fightings  ; 
but  as  he  was  at  that  time  more  violently  oppressed,  he 
makes  use  of  the  plural  number — fightings  and  fears,  mean- 
ing that  he  required  to  fight  in  many  ways,  and  against 
various  enemies,  and  that  he  had  at  the  same  time  many 
kinds  of  fear. 

6.  Who  comforteth  the  lowly.  This  is  mentioned  as  a 
reason ;  for  he  means  that  consolation  had  been  offered  to 
him,  because  he  was  borne  down  with  evils,  and  almost 
overwhelmed,  inasmuch  as  Grod  is  wont  to  comfort  the  lowly, 
that  is,  those  that  are  cast  down.  Hence  a  most  profitable 
doctrine  may  be  inferred — that  the  more  we  have  been  af- 
flicted, so  much  the  greater  consolation  has  been  prepared 
for  us  by  God.  Hence,  in  the  epithet  here  applied  to  God, 
there  is  a  choice  promise  contained,  as  though  he  had  said, 
that  it  is  peculiarly  the  part  of  God  to  comfort  those  that 
are  miserable  and  are  abased  to  the  dust. 

7.  And  not  by  his  coming  only.  Lest  the  Corinthians 
should  object  in  these  terms — "  What  is  it  to  us  if  Titus  has 
cheered  you  by  his  coming  ?  No  doubt,  as  you  loved  him, 
you  would  feel  delighted  to  see  him  f  he  declares,  that  the 
occasion  of  his  joy  was,  that  Titus  had,  on  returning  from 
them,  communicated  the  most  joyful  intelligence.  Accord- 
ingly he  declares,  that  it  was  not  so  much  the  presence  of 
one  individual,  as  the  prosperous  condition  of  the  Corin- 
thians, that  had  cheered  him. 

Your  desire.  Mark,  what  joyful  tidings  were  communi- 
cated to  Paul  respecting  the  Corinthians.  Their  desire  ori- 
ginated in  the  circumstance,  that  they  held  Paul's  doctrine 
in  high  estimation.  Their  tears  were  a  token  of  respect ; 
because,  being  affected  with  his  reproof,  they  mourned  over 

^  "  Pour  les  quelles  chasser  et  y  remedier,  ils  n'osent  pas  sonner  la  trom- 
pette  tout  haut,  comme  on  dit :" — "  For  putting  down  which  evils,  and 
remedying  them,  they  dare  not  sound  the  trumpet  aloud,  as  they  say." 


CHAP.  VII.  8.       SECOND  EPISTLE  TO  THE  CORINTHIANS.  271 

their  sins.  Their  zeal  was  an  evidence  of  good  will.  From 
these  three  things  he  inferred  that  they  were  penitent.  This 
afforded  him  full  satisfaction,  because  he  had  no  other  in- 
tention or  anxiety,  than  the  consulting  of  their  welfare. 

So  that  I  rejoiced  the  more — that  is,  ''  So  that  all  my 
griefs  and  distresses  gave  way  to  joy.'"  Hence  we  see,  not 
merely  with  what  fervour  of  mind  he  desired  the  public  good 
of  the  Church,  but  also  how  mild  and  gentle  a  disposition  he 
possessed,  as  being  one  that  could  suddenly  bury  in  oblivion 
offences  of  so  serious  a  nature.  At  the  same  time,  this  may 
rather  be  taken  in  another  way,  so  as  to  be  viewed  in  con- 
nection with  what  follows,  and  I  am  not  sure  but  that  this 
meaning  would  correspond  better  with  Paul's  intention. 
As,  however,  it  is  a  matter  of  no  great  moment,  I  pass  over 
it  slightly. 

8.  For  though  I  made  you  sorry  8.  Quoniam  etsi  contristavi  vos 
with  a  letter,  I  do  not  repent,  though  in  epistola,  non  me  poenitet:  etiamsi 
I  did  repent :  for  I  perceive  that  the  poenituerit.  Video  enim,  quod  epis- 
same  epistle  hath  made  you  sorry,  tola  ilia,  etsi  ad  tempus,  vos  con- 
though  it  were  but  for  a  season.  tristavit. 

9.  Now  I  rejoice,  not  that  ye  were  9.  Nunc  gaudeo :  non  quod  sitis 
made  sorry,  but  that  ye  sorrowed  to  contristati,  sed  quod  sitis  contristati 
repentance :  for  ye  were  made  sorry  in  poenitentiam,  contristati  enim  es- 
after  a  godly  manner,  that  ye  might  tis  secundum  Deum,  ita  ut  nulla  in 
receive  damage  by  us  in  nothing.  re  damno  affecti  sitis  ex  nobis. 

10.  For  godly  sorrow  worketh  re-  10.  Nam  qufe  secundum  Deum 
pentance  to  salvation  not  to  be  re-  est  tristitia,  poenitentiam  ad  salutem 
pented  of :  but  the  sorrow  of  the  non  poenitendam  efficit :  mundi  au- 
world  worketh  death.  tem  tristitia  mortem  efficit. 

11.  For,  behold,  this  selfsame  thing,  11.  Ecce  enim  hoc  ipsum,  quod 
that  ye  sorrowed  after  a  godly  sort,  secundum  Deum,  contristati  estis 
what  carefulness  it  wrought  in  you,  quantum  produxit  in  vobis  studium! 
yea,  what  clearing  of  yourselves,  yea,  imo  defensionem,  imo  indignationem, 
w^aiindignation, yea, wj/ia« fear, yea,  imo  timorem,  imo  desiderium,  imo 
what  vehement  desire,  ye3i,what  zeal,  zelum,  imo  vindictam  ! 

yea,  what  revenge ! 

8.  For  though  I  grieved  you.  He  now  begins  to  apologize 
to  the  Corinthians  for  having  handled  them  somewhat  rough- 
ly in  the  fonner  Epistle.  Now  we  must  observe,  in  what  a 
variety  of  ways  he  deals  with  them,  so  that  it  might  appear 
as  though  he  sustained  different  characters.  The  reason  is — 
that  his  discourse  was  directed  to  the  whole  of  the  Church. 
There  were  some  there,  that  entertained  an  unfavourable 
view  of  him — there  were  others  that  held  him,  as  he  de- 


272  COMMENTARY  ON  THE  CHAP.  VII.  8. 

served,  in  the  highest  esteem — some  were  doubtful :  others 
were  confident — some  were  docile:  others  were  obstinate.^ 
In  consequence  of  this  diversity,  he  required  to  direct  his 
discourse  now  in  one  way,  then  in  another,  in  order  to  suit 
himself  to  all.  Now  he  lessens,  or  rather  he  takes  away  al- 
together any  occasion  of  oiFence,  on  account  of  the  severity 
that  he  had  employed,  on  the  ground  of  its  having  turned 
out  to  the  promotion  of  their  w^elfare.  "  Your  welfare,'' 
says  he,  "  is  so  much  an  object  of  desire  to  me,  that  I 
am  delighted  to  see  that  I  have  done  you  good.''  This  sof- 
tening-down is  admissible  only  when  the  teacher^  has  done 
good  so  far  as  was  needed,  by  means  of  his  reproofs ;  for  if 
he  had  found,  that  the  minds  of  the  Corinthians  still  re- 
mained obstinate,  and  had  he  perceived  an  advantage  arising 
from  the  discipline  that  he  had  attempted,  he  w^ould,  un- 
doubtedly, have  abated  nothing  from  his  former  severity.  It 
is  to  be  observed,  however,  that  he  rejoices  to  have  been  an 
occasion  of  grief  to  those  whom  he  loved ;  for  he  was  more 
desirous  to  profit,  than  to  please  them. 

But  what  does  he  mean  w^hen  he  adds — though  I  did  re- 
pent ?  For  if  we  admit,  that  Paul  had  felt  dissatisfied  with 
what  he  had  written,  there  would  follow  an  inconsistency  of 
no  slight  character — that  the  former  Epistle  had  been  writ- 
ten under  a  rash  impulse,  rather  than  under  the  guidance 
of  the  Spirit.  I  answer,  that  the  word  repent  is  used  here 
in  a  loose  sense  for  being  grieved.  For  while  he  made  the 
Corinthians  sad,  he  himself  also  participated  in  the  grief, 
and  in  a  manner  inflicted  grief  at  the  same  time  upon  him- 
self "  Though  I  gave  you  pain  against  my  inclination,  and 
it  grieved  me  to  be  under  the  necessity  of  being  harsh  to 
you,  I  am  grieved  no  longer  on  that  account,  when  I  see 
that  it  has  been  of  advantage  to  you."  Let  us  take  an  in- 
stance from  the  case  of  a  father ;  for  a  father  feels  grief  in 
connection  with  his  severity,  when  at  any  time  he  chastises 
his  son,  but  approves  of  it,  notwithstanding,  because  he  sees 
that  it  is  conducive  to  his  son's  advantage.  In  like  manner 
Paul  could  feel  no  pleasure  in  irritating  the  minds  of  the 

^  "  Obstinez  et  endurcis;" — "  Obstinate  and  obdurate." 

^  "  Le  Docteur  et  Ministre ;" — "  The  Teacher  and  Minister." 


CHAP.  VII.  10.    SECOND  EPISTLE  TO  THE  CORINTHIANS.  273 

Corintliians ;  but,  being  conscious  of  tbe  motive  that  in- 
fluenced his  conduct,  he  preferred  duty  to  inclination. 

For  I  see.  The  transition  is  abrupt ;  but  that  does  not 
at  all  impair  the  distinctness  of  the  sense.  In  the  first 
place,  he  says,  that  he  had  fully  ascertained  by  the  eiFect, 
that  the  former  Epistle,  though  for  a  time  unwelcome,  had 
nevertheless  at  length  been  of  advantage,  and  secondly,  that 
he  rejoiced  on  account  of  that  advantage. 

9.  Not  because  you  have  been  made  sorry.  He  means,  that 
he  feels  no  pleasure  whatever  in  their  sorrow — nay  more, 
had  he  his  choice,  he  would  endeavour  to  promote  equally 
their  welfare  and  their  joy,  by  the  same  means  ;  but  that  as 
he  could  not  do  otherwise,  their  welfare  was  of  so  much  im- 
portance in  his  view,  that  he  rejoiced  that  they  had  been 
made  sorry  nnto  repentance.  For  there  are  instances  of 
physicians,  who  are,  indeed,  in  other  respects  good  and  faith- 
ful, but  are  at  the  same  time  harsh,  and  do  not  spare  their 
patients.  Paul  declares,  that  he  is  not  of  such  a  disposition 
as  to  employ  harsh  cures,  when  not  constrained  by  necessity. 
As,  however,  it  had  turned  out  well,  that  he  had  made  trial 
of  that  kind  of  cure,  he  congratulates  himself  on  his  success. 
He  makes  use  of  a  similar  form  of  expression  in  chap.  v.  4, 
We  in  this  tabernacle  groan,  being  burdened,  because  we  are 
desirous  not  to  be  unclothed,  but  clothed  upon. 

10.  Sorrow  according  to  Ood}  In  i\\e  first  place,  in  order 
to  understand  what  is  meant  by  this  clause — according  to 
God,  we  must  observe  the  contrast,  for  the  sorrow  that  is  ac- 
cording to  God  he  contrasts  with  the  sorrow  of  the  world.  Let 
us  now  take,  also,  the  contrast  between  two  kinds  of  joy.  The 
joy  of  the  world  is,  when  men  foolishly,  and  without  the  fear 
of  the  Lord,  exult  in  vanity,  that  is,  in  the  world,  and,  intoxi- 
cated with  a  transient  felicity,  look  no  higher  than  the  earth. 
The  joy  that  is  according  to  God  is,  when  men  place  all  their 
happiness  in  God,  and  take  satisfaction  in  His  grace,  and 
show  this  by  contempt  of  the  world,  using  earthly  prosperity 

»  "  Tristitia  secundum  Deum  ;"— "  La  tristesse  qui  est  selon  Dieu ;" — 
«  The  sorrow  which  is  according  to  God."  "  Ka<ra  etov,  in  such  a  way  as 
God  requires — with  reference  to  his  will  and  glory,  i.e.,  as  Ro&enm.  ex- 
plains,  '  arising  from  causes  out  of  which  he  would  have  it  arise,  and  pro- 
ducing effects  such  as  he  would  approve.' " — Bloomikld, — Ed. 
VOL.  II.  S 


274  COMMEi^TARY  ON  THE  CHAP.  VII.  10. 

as  if  tliey  used  it  not,  and  joyful  in  the  midst  of  adversity. 
Accordingly,  the  sorrow  of  the  world  is,  when  men  despond 
in  consequence  of  earthly  afflictions,  and  are  overwhelmed 
with  grief ;  while  sorroiu  accordiiig  to  God  is  that  which  has  an 
eye  to  Grod,  while  they  reckon  it  the  one  misery — to  have  lost 
the  favour  of  Grod ;  when,  impressed  with  fear  of  His  judg- 
ment, they  mourn  over  their  sins.  This  sorrow  Paul  makes 
the  cause  and  origin  of  repentance.  This  is  carefully  to  be 
observed,  for  unless  the  sinner  be  dissatisfied  with  himself, 
detest  his  manner  of  life,  and  be  thoroughly  grieved  from 
an  apprehension  of  sin,  he  will  never  betake  himself  to  the 
Lord.^  On  the  other  hand,  it  is  impossible  for  a  man  to  ex- 
perience a  sorrow  of  this  kind,  without  its  giving  birth  to  a 
new  heart.  Hence  repentance  takes  its  rise  in  grief,  for  the 
reason  that  I  have  mentioned — because  no  one  can  return 
to  the  right  way,  but  the  man  who  hates  sin ;  but  where 
hatred  of  sin  is,  there  is  self-dissatisfaction  and  grief 

There  is,  however,  a  beautiful  allusion  here  to  the  term 
repentance,  when  he  says — 7iot  to  be  repented  of;  for  how- 
ever unpleasant  the  thing  is  at  first  taste,  it  renders  itself 
desirable  by  its  usefulness.  The  epithet,  it  is  true,  might 
apply  to  the  term  salvation,  equally  as  to  that  of  repentance  ; 
but  it  appears  to  me  to  suit  better  with  the  term  repentance. 
"  We  are  taught  by  the  result  itself,  that  grief  ought  not  to 
be  painful  to  us,  or  distressing.  In  like  manner,  although 
repentance  contains  in  it  some  degree  of  bitterness,  it  is 
spoken  of  as  7iot  to  be  repented  of,  on  account  of  the  precious 
and  pleasant  fruit  which  it  produces.'' 

To  salvation.  Paul  seems  to  make  repentance  the  ground 
of  salvation.  Were  it  so,  it  would  follow,  that  we  are  justi- 
fied by  works.  I  answer,  that  we  must  observe  what  Paul 
here  treats  of,  for  he  is  not  inquiring  as  to  the  ground  of 
salvation,  but  simply  commending  repentance  from  the  fruit 
which  it  i^roduces,  he  says  that  it  is  like  a  way  by  which  we 
arrive  at  salvation.  Nor  is  it  without  good  reason;  for 
Christ  calls  us  by  way  of  free  favour,  but  it  is  to  repentance. 
(Matt.  ix.  13.)     God  by  way  of  free  favour  pardons  our  sins, 

^  "  Ne  pensons  pas  que  iamais  il  se  convertisse  au  Seigneur ;" — "  Let 
us  not  think  that  CA-er  he  will  turn  to  the  Lord." 


CHAP.  VII.  11.         SECOND  EPISTLE  TO  THE  CORINTHIANS.  275 

but  only  wlien  we  renounce  tliem.  Nay  more,  God  accom- 
plishes in  us  at  one  and  the  same  time  two  things  :  being 
renewed  by  repentance,  we  are  delivered  from  the  bondage  of 
our  sins  ;  and,  being  justified  by  faith,  we  are  delivered  also 
from  the  curse  of  our  sins.  They  are,  therefore,  inseparable 
fruits  of  grace,  and,  in  consequence  of  their  invariable  con- 
nection, repentance  may  with  fitness  and  propriety  be  re- 
presented as  an  introduction  to  salvation,  but  in  this  way  of 
speaking  of  it,  it  is  represented  as  an  effect  rather  than  as  a 
cause.  These  are  not  refinements  for  the  purpose  of  evasion, 
but  a  true  and  simple  solution,  for,  while  Scripture  teaches 
us  that  we  never  obtain  forgiveness  of  sins  without  repent- 
ance, it  represents  at  the  same  time,  in  a  variety  of  passages, 
the  mercy  of  God  alone  as  the  ground  of  our  obtaining  it. 

11.  What  earnest  deswe  it  j^roduced  in  you.  I  shall  not 
enter  into  any  dispute  as  to  whether  the  things  that  Paul 
enumerates  are  efiects  of  repentance,  or  belong  to  it,  or 
are  preparatory  to  it,  as  all  this  is  unnecessary  for  under- 
standing Paul's  design,  for  he  simply  proves  the  repentance 
of  the  Corinthians  from  its  signs,  or  accompaniments.  At 
the  same  time  he  makes  sorrow  according  to  God  to  be  the 
source  of  all  these  things,  inasmuch  as  they  spring  from  it — 
which  is  assuredly  the  case  ;  for  Avhen  we  have  begun  to  feel 
self-dissatisfaction,  we  are  afterwards  stirred  up  to  seek 
after  the  other  things. 

What  is  meant  by  earnest  desire,  we  may  understand  from 
what  is  opposed  to  it ;  for  so  long  as  there  is  no  apprehen- 
sion of  sin,  we  lie  drowsy  and  inactive.  Hence  drowsiness 
or  carelessness,  or  unconcern,^  stands  opposed  to  that  earnest 
desire,  that  he  makes  mention  of  Accordingly,  earnest 
desire  means  simply  an  eager  and  active  assiduity  in  the 
correcting  of  what  is  amiss,  and  in  the  amendment  of  life. 

Yea,  what  clearing  of  yourselves.  Erasmus  having  ren- 
dered it  satisfaction,  ignorant  persons,  misled  by  the  ambi- 
guity of  the  term,  have  applied  it  to  popish  satisfactions, 
whereas  Paul  employs  the  term  airoXo'yiav,  (defence.)  It  is 
on  this  account  that  I  have  preferred  to  retain  the  word 

^  "  Nonchalance,  ou  paresse,  ou  asseurance  qui  precede  de  stupidite ;" — 
"  Carelessness  or  indolence,  or  confidence  arising  from  stupidity.'' 


276  COMMENTARY  ON  THE  CHAP.  VII.  1  1. 

defensionem,  wliicli  the  Old  Interpreter  had  made  use  of.^ 
It  is,  however,  to  be  observed,  that  it  is  a  kind  of  defence 
that  consists  rather  in  supplication  for  pardon,  than  in  ex- 
tenuation of  sin.     As  a  son,  who  is  desirous  to  clear  himself 
to  his  father,  does  not  enter  upon  a  regular  pleading  of  his 
cause,  but  by  acknowledging  his  fault  excuses  himself,  rather 
in  the  spirit  of  a  suppliant,  than  in  a  tone  of  confidence, 
hypocrites,  also,  excuse  themselves — nay  more,  they  haugh- 
tily defend  themselves,  but  it  is  rather  in  the  way  of  dis- 
puting with  God,  than  of  returning  to  favour  with  him  ;  and 
should  any  one  prefer  the  word  excusationem,  (excuse,)  I  do 
not  object  to  it ;  because  the  meaning  will  amount  to  the 
same  thing, — that  the  Corinthians  were  prompted  to  clear 
themselves,  whereas  previously  they  cared  not  what  Paul 
thought  of  them. 

Yea,  what  indignation?'  This  disposition,  also,  is  attend- 
ant on  sacred  sorrow — that  the  sinner  is  indignant  against 
his  vices,  and  even  against  himself,  as  also  all  that  are  ac- 
tuated by  a  right  zeaP  are  indignant,  as  often  as  they  see 
that  God  is  offended.  This  disposition,  however,  is  more 
intense  than  sorrow.  For  the  first  step  is,  that  evil  be  dis- 
pleasing to  us.  The  second  is,  that,  being  inflamed  with 
anger,  we  press  hard  upon  ourselves,  so  that  our  consciences 
may  be  touched  to  the  quick.  It  may,  however,  be  taken 
here  to  mean  the  indignation,  with  which  the  Corinthians 
had  been  inflamed  against  the  sins  of  one  or  a  few,  whom 
they  had  previously  spared.  Thus  they  repented  of  their 
concurrence  or  connivance. 

Fear  is  what  arises  from  an  apprehension  of  divine  judg- 
ment, while  the  offender  thinks — "  Mark  it  well,  an  account 
must  be  rendered  by  thee,  and  what  wilt  thou  advance  in 
the  presence  of  so  great  a  judge  V  For,  alarmed  by  such  a 
consideration,  he  begins  to  tremble. 

As,  however,  the  wicked  themselves  are  sometimes  touched 

^  Wiclif,  (1380,)  following  the  Vulgate,  reads,  defendynge. — Ed. 

^  "  Voire  marrlssement.  II  y  a  proprement  au  Grec,  Indignation  ou 
courroux ;" — "  Yea  what  concern.  It  is  properly  in  the  Greek,  Indigna- 
tion or  wrath." 

^  "  Qui  ont  vn  bon  et  sainct  zele ;" — "  Who  have  a  good  and  holy 
zeal." 


n 


CHAP.  VII.  11.    SECOND  EPISTLE  TO  THE  CORINTHIANS.  277 

with  an  alarm  of  this  nature,  he  adds  desire.  This  disposi- 
tion we  know  to  be  more  of  a  voluntary  nature  than  fear, 
for  we  are  often  afraid  against  our  will,  but  we  never  desire 
but  from  inclination.  Hence,  as  they  had  dreaded  punish- 
ment on  receiving  Paul's  admonition,  so  they  eagerly  aimed 
at  amendment. 

But  what  are  we  to  understand  by  zeal  ?  There  can  be  no 
doubt  that  he  intended  a  climax.  Hence  it  means  more 
than  desire.  Now  we  may  understand  by  it,  that  they 
stirred  up  each  other  in  a  spirit  of  mutual  rivalry.  It  is 
simpler,  however,  to  understand  it  as  meaning,  that  every 
one,  with  great  fervour  of  zeal,  aimed  to  give  evidence  of 
his  repentance.     Thus  zeal  is  intensity  of  desire. 

Yea,  what  revenge.  What  we  have  said  as  to  indignation^ 
must  be  applied  also  to  revenge ;  for  the  wickedness  which 
they  had  countenanced  by  their  connivance  and  indulgence, 
they  had  afterwards  shown  themselves  rigorous  in  aveng- 
ing. They  had  for  some  time  tolerated  incest ;  but,  on  being 
admonished  by  Paul,  they  had  not  merely  ceased  to  counte- 
nance him,  but  had  been  strict  reprovers  in  chastening  him, 
— this  was  the  revenge  that  was  meant.  As,  however,,  we 
ought  to  punish  sins  wherever  they  are,^  and  not  only  so, 
but  should  begin  more  especially  with  ourselves,  there  is 
something  farther  meant  in  what  the  Apostle  says  here,  for 
he  speaks  of  the  signs  of  repentance.  There  is,  among  others, 
this  more  particularly — that,  by  punishing  sins,  we  antici- 
pate, in  a  manner,  the  judgment  of  God,  as  he  teaches  else- 
where. If  we  would  judge  ourselves,  we  would  not  be  judged 
by  the  Lord.  (1  Cor.  xi.  31.)  We  are  not,  however,  to  in- 
fer from  this,  that  mankind,  by  taking  vengeance  upon 
themselves,  compensate  to  God  for  the  punishment  due  to 
him,^  so  that  they  redeem  themselves  from  his  hand.  The 
case  stands  thus — that,  as  it  is  the  design  of  God  by  chastis- 
ing us,  to  arouse  us  from  our  carelessness,  that,  being  re- 
minded of  his  displeasure,  we  may  be  on  our  guard  for  the 
future,  when  the  sinner  himself  is  beforehand  in  inflicting 

1  "  En  quelque  personne  qu'ils  soyent  troimez ;" — "  In  any  person  in 
whom  they  are  found," 

2  "  La  peine  qu'il  leur  pourroit  iustement  imposer ;" — "  The  punishment 
which  he  could  justly  have  inflicted  upon  them." 


278 


COMMENTARY  ON  THE 


CHAP.  VII.  11. 


punishment  of  his  own  accord,  the  effect  is,  that  he  no  longer 
stands  in  need  of  such  an  admonition  from  Grod. 

But  it  is  asked,  whether  the  Corinthians  had  an  eye  to 
Paul,  or  to  God,  in  this  revenge,  as  well  as  in  the  zeal,  and 
desire,  and  the  rest.^  I  ans^ver,  that  all  these  things  are, 
under  all  circumstances,  attendant  upon  repentance,  but  there 
is  a  difference  in  the  case  of  an  individual  sinning  secretly 
before  God,  or  openly  before  the  world.  If  a  person's  sin  is 
secret,  it  is  enough  if  he  has  this  disposition  in  the  sight  of 
God.  On  the  other  hand,  where  the  sin  is  open,  there  is 
required  besides  an  open  manifestation  of  repentance.  Thus 
the  Corinthians,  who  had  sinned  openly  and  to  the  great 
offence  of  the  good,  required  to  give  evidence  of  their  re- 
pentance by  these  tokens. 

Modis    omnibus    comprobastis    vos 
puros  esse  in  negotio. 

12.  Itaque  si  scripsi  vobis,  non 
eius  causa  qui  Iseserat,  neque  eius 
causa  qui  Isesus  fuerat,  scripsi :  sed 
ut  palam  fieret  studium  vestrum  pro 
nobis  apud  Yos,  (vel,studium  nostrum 
in  nobis  erga  vos,)  in  conspectu  Dei. 

13.  Idcirco  consolationem  accepi- 
mus  ex  consolatione  vestri:  quin 
uberius  etiam  gavisi  sumus  ob  gau- 
dium  Titi,  quod  refocillatus  sit  eius 
spiritus  ab  omnibus  vobis. 

14.  Quodsi  quid  apud  ilium  de 
vobis  gloriatus  sum,  non  fuerim 
pudefactus :  sed  ut  omnia  in  veritate 
loquuti  sumus  vobis,  ita  et  gloriatio 
nostra  apud  Titum  Veritas  facta  est. 

15.  Et  viscera  eius  maiorem  in 
modum  erga  vos  affecta  sunt :  dum 
memoria  repetit  vestram  omnium 
obedientiam,  quemadmodum  cum 
timore  et  tremore  exceperitis  eam. 

16.  Gaudeo,  quod  vobis  in  omni- 
bus confidam. 


In  all  things  ye  have  approved  your- 
selves to  be  clear  in  this  matter. 

12.  Wherefore,  though  I  wrote 
unto  you,  /  did  it  not  for  his  cause 
that  had  done  the  Avrong,  nor  for  his 
cause  that  suffered  wrong,  but  that 
our  care  for  you  in  the  sight  of  God 
might  appear  unto  you. 

13.  Therefore  we  were  comforted 
in  your  comfort :  yea,  and  exceed- 
ingly the  more  joyed  we  for  the  joy 
of  Titus,  because  his  spirit  was  re- 
freshed by  you  all. 

14.  For  if  I  have  boasted  anything 
to  him  of  you,  I  am  not  ashamed  ; 
but  as  we  spake  all  things  to  you  in 
truth,  even  so  our  boasting,  which  I 
made  before  Titus,  is  found  a  truth. 

15.  And  his  inward  affection  is 
more  abundant  toward  you,  whilst 
he  remembereth  the  obedience  of 
you  all,  how  with  fear  and  trembling 
ye  received  him. 

16.  I  rejoice  therefore  that  I  have 
confidence  in  you  in  all  things. 


Ye  have  approved  yourselves  to  he  clear.  The  Old  Interpre- 
ter reads,  "Ye  have  shown  yourselves."  Erasmus  renders 
it,  "  Ye  have  commended  yourselves.''  I  have  preferred  a 
third  rendering,  which  appeared  to  me  to  suit  better — that 

^  "  Et  autres  affections  yci  nommees  ;"' — "  And  other  dispositions  here 
mentioned." 


CHAP.  VII.  12.     SECOND  EFISTLE  TO  THE  CORINTHIANS.  279 

the  Corintliians  showed  by  clear  evidences,  that  they  were  in 
no  degree  participants  in  the  crime,  with  which  they  had  ap- 
peared, from  their  connivance,  to  have  had  some  connection. 
What  those  evidences  were,  we  have  already  seen.  At  the 
same  time,  Paul  does  not  altogether  clear  them,  but  palliates 
their  offence.  For  the  undue  forbearance,  which  they  had 
exercised,  was  not  altogether  free  from  blame.  He  acquits 
them,  however,  from  the  charge  of  concurrence.^  We  must 
farther  observe,  that  he  does  not  acquit  all  of  them  without 
exception,  but  merely  the  body  of  the  Church.  For  it  may 
readily  be  believed,  that  some  were  concerned  in  it,  and 
countenanced  it ;  but,  while  all  of  them  together  were  in- 
volved in  disgrace,  it  afterwards  appeared  that  only  a  few 
were  in  fault. 

12.  Whei^efore  if  I  lurote.  He  acts  as  persons  are  wont  to 
do,  that  are  desirous  of  a  reconciliation.  He  wishes  all  past 
things  to  be  buried,  he  does  not  any  more  reproach  them,  he 
does  not  reprove  them  for  any  thing,  he  does  not  expostulate 
as  to  any  thing  ;  in  fine,  he  forgets  every  thing,  inasmuch 
as  he  was  satisfied  with  their  simply  repenting.  And, 
certainly,  this  is  the  right  way — not  to  press  offenders 
farther,  when  they  have  been  brought  to  repentance.  For 
if  we  still  call  their  sins  to  remembrance,  (1  Kings  xvii.  18,) 
it  is  certain  that  we  are  actuated  by  malevolence,  rather 
than  by  pious  affection,  or  a  desire  for  their  welfare.  These 
things,  however,  are  said  by  Paul  by  way  of  concession,  for, 
unquestionably,  he  had  followed  up  the  offence  that  he  had 
taken,  and  had  felt  desirous  that  the  author  of  this  offence 
should  be  chastised,  but  now  he  puts  his  foot  upon  what 
had  been  in  some  degree  offensive.  "  I  am  now  desirous, 
that  whatever  I  have  written  may  be  looked  upon  as  having 
been  written  with  no  other  view,  than  that  you  might  per- 
ceive your  affection  towards  me.  As  to  all  other  things,  let 
us  now  leave  them  as  they  are.''  Others  explain  it  in  this 
way, — that  he  had  not  regard  to  one  individual  in  particular, 
but  consulted  the  common  advantage  of  all.  The  former 
interpretation,  however,  is  the  more  natural  one. 

^  "  11  les  absout  quant  a  ce  qii'on  leur  poiiuoit  obiecter  qu'ils  auoyent 
consenti  a  ce  mesfait ;" — "  lie  acquits  thtm  in  so  far  as  it  might  be  alleged 
that  they  had  concurred  in  that  crime.'' 


280  COMMENTARY  ON  THE  CHAP.  Vtl.  13. 

Your  concern  for  us.  As  this  reading  occurs  very  gene- 
rally in  the  Greek  versions,  I  have  not  ventured  to  go  so  far 
as  to  erase  it,  though  at  the  same  time  in  one  ancient  manu- 
script the  reading  is  rjfKov,  (of  us,y  and  it  appears  from 
Chrysostom's  Commentaries,  that  the  Latin  rendering^  was 
more  commonly  received  in  his  times  even  among  the 
Grreeks — that  our  concern  for  you  might  become  manifest  to 
you,  that  is,  that  it  might  be  manifest  to  the  Corinthians, 
how  much  concerned  Paul  was  in  regard  to  them.  The 
other  rendering,  however,  in  which  the  greater  part  of  the 
Greek  manuscripts  concur,  is,  notwithstanding,  a  probable 
one.  For  Paul  congratulates  the  Corinthians  on  their  having 
learned  at  length,  through  means  of  this  test,  how  they  stood 
affected  towards  him.  "  You  were  not  yourselves  aware  of 
the  attachment  that  you  felt  towards  me,  until  you  had  trial 
of  it  in  this  matter.''  Others  explain  it  as  referring  to  the 
particular  disposition  of  an  individual,  in  this  way :  "  That  it 
might  be  manifest  among  you,  how  much  respect  each  of  you 
entertained  for  me,  and  that,  through  the  occurrence  of  this 
opportunity,  each  of  you  might  discover  what  had  previously 
been  concealed  in  his  heart.''  As  this  is  not  of  great  mo- 
ment, my  readers  are  at  liberty,  so  far  as  I  am  concerned, 
to  make  choice  of  either  ;  but,  as  he  adds  at  the  same  time, 
in  the  sight  of  God,  I  rather  think  that  he  meant  this — that 
each  of  them,  having  made  a  thorough  search,  as  if  he  had 
come  into  the  presence  of  God,^  had  come  to  know  himself 
better  than  before. 

1 3.  We  received  consolation.     Paul  was  wholly  intent  upon 


^  "  Some  (as  Newcome  and  Wakefield)  would  read,  from  several  MSS., 
and  Versions,  Fathers,  and  early  editions,  including  that  oi  R.  Stephens, 
T'/iv  ffTrovthv  ii-ri^  hf^eov,  (^  your  care  for  us.)  But  though  that  produces  a 
sense,  yet  it  is  one  far-fetched  and  jejune,  which  does  not  arise  naturally 
from  the  subject,  and  is  not  so  agreeable  to  the  context.  The  external 
authority  for  the  reading  in  question  is  but  slender;  the  Ed.  Princ,  and 
the  great  bulk  of  the  MSS.,  having  V^>'  ""^^s  iif^uv, — our  (care)  for  you." 
— Bloomjkld. — Ed. 

'  The  rendering  of  the  Vulgate  is  as  follows  :  "  Solicitudinem  nostram 
quam  habemus  pro  vobis ;" — "  Oiu-  anxiety  which  we  have  for  you." 
Wiclif,  (1380,)  following,  as  usual,  the  Vulgate,  renders  it  thus:  "  Our 
busynesse  which  we  haw  for  you  bifor  God." — Ed. 

8  "  Ne  plus  ne  moins  que  s'il  eust  este  deuant  Dieu ;" — "  Neither  more 
nor  less  than  if  he  had  been  in  the  presence  of  God." 


CHAP.  VII.  15.      SECOND  EPISTLE  TO  THE  COEINTHIANS.  281 

persuading  the  Corinthians,  that  nothing  was  more  eagerly 
desired  by  him  than  their  advantage.  Hence  he  says,  that 
he  had  shared  with  them  in  their  consolation.  Now  their 
consolation  had  been  this — that,  acknowledging  their  fault, 
they  did  not  merely  take  the  reproof  in  good  part,  but 
had  received  it  joyfully.  For  the  bitterness  of  a  reproof  is 
easily  sweetened,  so  soon  as  we  begin  to  taste  the  profit- 
ableness of  it  to  us. 

What  he  adds — that  he  rejoiced  more  abundantly  on  ac- 
count of  the  consolation  of  Titus,  is  by  way  of  congratulation. 
Titus  had  been  overjoyed  in  finding  them  more  obedient  and 
compliant  than  could  have  been  expected — nay  more,  in  his 
finding  a  sudden  change  for  the  better.  Hence  we  may 
infer,  that  Paul's  gentleness  was  anything  but  flattery,  inas- 
much as  he  rejoiced  in  their  joy,  so  as  to  be,  at  the  same 
time,  chiefly  taken  up  with  their  repentance. 

14.  But  if  I  have  boasted  any  thing  to  him.  He  shows  in- 
directly, how  friendly  a  disposition  he  had  always  exercised 
towards  the  Corinthians,  and  with  what  sincerity  and  kind- 
ness he  had  judged  of  them  ;  for  at  the  very  time  that  they 
seemed  to  be  unworthy  of  commendation,  he  still  promised 
much  that  was  honourable  on  their  behalf  Here  truly  we 
have  a  signal  evidence  of  a  rightly  constituted  and  candid 
mind, — reproving  to  their  face  those  that  you  love,  and  yet 
hoping  well,  and  giving  others  good  hopes  respecting  them. 
Such  sincerity  ought  to  have  induced  them  not  to  take  amiss 
any  thing  that  proceeded  from  him.  In  the  mean  time,  he 
takes  this  opportunity  of  setting  before  them  again,  in  pass- 
ing, his  fidelity  in  all  other  matters.  "  You  have  hitherto 
had  opportunity  of  knowing  my  candour,  so  that  I  have 
shown  myself  to  be  truthful,  and  not  by  any  means  fickle. 
I  rejoice,  therefore,  that  I  have  now  also  been  found  truthful, 
when  boasting  of  you  before  others.'' 

15.  His  bowels  more  abundantly.  As  the  bowels  are  the 
seat  of  the  afi'ections,  the  term  is  on  that  account  employed 
to  denote  compassion,  love,  and  every  pious  affection.^     He 

1  «  The  word  trTXa-yx^a,"  as  is  observed  by  Barnes  in  his  Notes  on  2 
Cor.  vi.  12,  "  commonly  means  in  the  Bible  the  tender  affections.  The 
Greek  word  properly  denotes  the  upper  viscera — the  heart,  the  lungs,  the 


282  COMMENTARY  ON  THE  CHAP.  VII.  15. 

wished,  however,  to  express  emphatically  the  idea,  that 
while  Titus  had  loved  the  Corinthians  previously,  he  had 
been,  at  that  time,  more  vehemently  stirred  up  to  love  them  ; 
and  that,  from  the  innermost  affections  of  his  heart.  Now, 
by  these  words  he  insinuates  Titus  into  the  affections  of  the 
Corinthians,  as  it  is  of  advantage  that  the  servants  of  Christ 
should  be  loved,  that  they  may  have  it  in  their  power  to  do 
the  more  good.  He  at  the  same  time  encourages  them  to  go 
on  well,  that  they  may  render  themselves  beloved  by  all  the 
good. 

With  fear  and  trembling.  By  these  two  words  he  sometimes 
expresses  simply  respect,  (Eph.  vi.  5,)  and  this  perhaps  would 
not  suit  ill  with  this  passage,  though  I  should  have  no  objec- 
tion to  view  the  trembling  as  mentioned  particularly  to  mean, 
that,  being  conscious  of  having  acted  amiss,  they  were  afraid 
to  face  him.  It  is  true  that  even  those,  that  are  resolute  in 
their  iniquities,  tremble  at  the  sight  of  the  judge,  but  volun- 
tary trembling,  that  proceeds  from  ingenuous  shame,  is  a  sign 
of  repentance.  Whichever  exposition  you  may  choose,  this 
passage  teaches,  what  is  a  right  reception  for  the  ministers  of 
Christ.  Assuredly,  it  is  not  sumptuous  banquets,  it  is  not 
splendid  apparel,  it  is  not  courteous  and  honourable  saluta- 
tions, it  is  not  the  plaudits  of  the  multitude,  that  gratify  the 
upright  and  faithful  pastor.  He  experiences,  on  the  other 
hand,  an  overflowing  of  delight,  when  the  doctrine  of  salvation 
is  received  with  reverence  from  his  mouth,  when  he  retains 
the  authority  that  belongs  to  him  for  the  edification  of  the 
Church,  when  the  people  give  themselves  up  to  his  direction, 
to  be  regulated  by  his  ministry  under  Christ's  banners. 
An  example  of  this  we  see  here  in  Titus.  He  at  length,  in 
the  close,  confirms  again,  what  he  had  previously  stated — 
that  he  had  never  been  offended  to  such  a  degree,  as  alto- 
gether to  distrust  the  Corinthians. 


liver.  It  is  applied  by  Greek  writers  to  denote  those  parts  of  victims 
which  were  eaten  during  or  after  the  sacrifice.  Hence  it  is  apphed  to  the 
heart,  as  the  seat  of  the  emotions  and  passions  ;  and  especially  the  tender 
afiections — compassion,  pity,  love,  &c.  Our  word  6on'e/s  is  apjplied  usually 
to  the  lower  viscera,  and  by  no  means  expresses  the  idea  of  the  word  which 
is  used  in  Greek."— £^c?. 


CHAP.  VIII.  1.       SECOND  EPISTLE  TO  THE  CORINTHIANS. 


283 


CHAPTER  VIII. 


1 .  Moreover,  brethren,  vre  do  you 
to  wit  of  the  grace  of  God  bestowed 
on  the  churches  of  Macedonia ; 

2.  How  that  in  a  great  trial  of 
affliction,  the  abundance  of  their  joy, 
and  their  deep  poverty,  abounded 
unto  the  riches  of  their  liberality. 

3.  For  to  their  power,  (I  bear  re- 
cord,) yea,  and  beyond  their  power, 
the^/  were  willing  of  themselves  ; 

4.  Praying  us  Avith  much  entreaty 
that  we  would  receive  the  gift,  and 
take  upon  us  the  fellowship  of  the 
ministering  to  the  saints. 

5.  And  this  they  did,  not  as  we 
hoped,  but  first  gave  their  own  selves 
to  the  Lord,  and  unto  us  by  the  will 
of  God : 

6.  Insomuch  that  we  desired  Titus, 
that  as  he  had  begim,  so  he  would 
also  finish  in  you  the  same  grace 
also. 

7.  Therefore,  as  ye  abound  in 
every  thing,  in  faith,  and  utterance, 
and  knowledge,  and  in  all  diligence, 
and  in  your  love  to  us ;  see  that  ye 
abound  in  this  grace  also. 


1.  Certiores  autem  vos  facio, 
fratres,  de  gratia  Dei,  quae  data  est 
in  Ecclesiis  Macedonije ; 

2.  Quoniam  in  multa  probatione 
afflictionis  exsuperavit  gaudium  ip- 
sorum,  et  profunda  illorum  pauper- 
tas  exundavit  in  divitias  simplici- 
tatis^  eorum. 

3.  Nam  pro  viribus  (testor)  at- 
que  etiam  supra  vires  fuerunt  volun- 
tarii ; 

4.  Multa  cum  obtestatione  ro- 
gantes  nos,  ut  gratiam  et  societatem 
ministerii  susciperemus  in  sanctos. 

5.  Ac  non  quatenus  sperabamus: 
sed  se  ipsos  dediderunt,  primum 
Domino,  deinde  et  nobis  per  volun- 
tatem  Dei : 

6.  Ut  adhortaremur  Titum,  ut 
quemadmodum  ante  coepisset,  ita  et 
consummaret  erga  vos  banc  quoque 
gratiam. 

7.  Verum  quemadmodum  ubique 
abundatis  fide,  et  scientia,  et  omni 
diligentia,  et  ea,  quae  ex  vobis  erga 
nos  est,  caritate :  facite,  ut  in  hac 
quoque  beneficentia  abundetis. 


As,  in  the  event  of  tlie  Corinthians  retaining  any  feeling 
of  offence,  occasioned  by  the  severity  of  the  preceding 
Epistle,  that  might  stand  in  the  way  of  Paul's  authority 
havino;  influence  over  them,  he  has  hitherto  made  it  his  en- 
deavour  to  conciliate  their  affections.  Now,  after  clearmg 
away  all  occasion  of  offence,  and  regaining  favour  for  his 
ministry,  he  recommends  to  them  the  brethren  at  Jerusalem, 
that  they  may  furnish  help  to  their  necessities.  He  could 
not,  with  any  great  advantage,  have  attempted  this  in  the 
commencement  of  the  Epistle.  Hence,  he  has  prudently  de- 
feiTed  it,  until  he  has  prepared  their  minds  for  it.  Accord- 
ingly, he  takes  up  the  whole  of  this  chapter,  and  the  next, 
in  exhorting  the  Corinthians  to  be  active  and  diligent  in  col- 
lecting alms  to  be  taken  to  Jerusalem  for  relieving  the  in- 
»  "  Simplicite  ou  promptitude ;"— "  Simplicity  or  promptitude." 


284  COMMENTARY  ON  THE  CHAP.  VIII.  2. 

digence  of  tlie  brethren.  For  they  were  afflicted  with  a  great 
famine,  so  that  they  could  scarcely  support  life,  without  being 
aided  by  other  churches.  The  Apostles  had  intrusted  Paul 
with  this  matter,  (Gal.  ii.  10,)  and  he  had  promised  to  con- 
cern himself  in  reference  to  it,  and  he  had  already  done  so 
in  part,  as  we  have  seen  in  the  former  Epistle.^  Now,  how- 
ever, he  presses  them  still  farther. 

1.  /  make  known  to  you.  He  commends  the  Macedonians, 
but  it  is  with  the  design  of  stimulating  the  Corinthians  by 
their  example,  although  he  does  not  expressly  say  so ;  for 
the  former  had  no  need  of  commendation,  but  the  latter  had 
need  of  a  stimulus.  And  that  he  may  stir  up  the  Corinthi- 
ans the  more  to  emulation,  he  ascribes  it  to  the  grace  of  God 
that  the  Macedonians  had  been  so  forward  to  give  help  to 
their  brethren.  For  although  it  is  acknowledged  by  all,  that 
it  is  a  commendable  virtue  to  give  help  to  the  needy,  they, 
nevertheless,  do  not  reckon  it  to  be  a  gain,  nor  do  they  look 
upon  it  as  the  grace  of  God.  Nay  rather,  they  reckon,  that 
it  is  so  much  of  what  was  theirs  taken  from  them,  and  lost. 
Paul,  on  the  other  hand,  declares,  that  we  ought  to  ascribe 
it  to  the  grace  of  God,  when  we  afford  aid  to  our  brethren, 
and  that  it  ought  to  be  desired  by  us  as  a  privilege  of  no 
ordinary  kind. 

He  makes  mention,  however,  of  a  twofold  favour,  that  had 
been  conferred  upon  the  Macedonians.  The  first  is,  that 
they  had  endured  afflictions  with  composure  and  cheerful- 
ness. The  second  is,  that  from  their  slender  means,  equally 
as  though  they  had  possessed  abundance,^  they  had  taken 
something — to  be  laid  out  upon  their  brethren.  Each  of  these 
things,  Paul  affirms  with  good  reason,  is  a  work  of  the  Lord, 
for  all  quickly  fail,  that  are  not  upheld  by  the  Spirit  of 
God,  who  is  the  Author  of  all  consolation,  and  distrust  clings 
to  us,  deeply  rooted,  which  keeps  us  back  from  all  offices 
of  love,  until  it  is  subdued  by  the  grace  of  the  same  Spirit. 

2.  In  much  trial — In  other  words,  while  they  were  tried 
with  adversity,  they,  nevertheless,  did  not  cease  to  rejoice 

^  See  Calvin  on  the  Corinthians,  vol.  i.  pp.  67-70. 
"  D'aussi  bon  creur  qu'ils  eussent  este  bien  richea ;" — "  As  heartily  as 
if  they  had  been  very  rich." 


CHAP.  VIII.  2.       SECOND  EPISTLE  TO  THE  CORINTHIANS.  285 

in  the  Lord :  nay,  this  disposition  rose  so  high,  as  to  swallow 
up  sorrow ;  for  the  minds  of  the  Macedonians,  which  must 
otherwise  have  been  straitened,  required  to  be  set  free  from 
their  restraints,  that  they  might  liberally^  furnish  aid  to  the 
brethren. 

By  the  term  joy  he  means  that  spiritual  consolation  by 
which  believers  are  sustained  under  their  afflictions  ;  for  the 
wicked  either  delude  themselves  with  empty  consolations, 
by  avoiding  a  perception  of  the  evil,  and  drawing  oif  the 
mind  to  rambling  thoughts,  or  else  they  wholly  give  way  to 
grief,  and  allow  themselves  to  be  overwhelmed  with  it.  Be- 
lievers, on  the  other  hand,  seek  occasions  of  joy  in  the  af- 
fliction itself,  as  we  see  in  the  8th  chapter  of  the  Romans.^ 

And  iheii^  deep  poverty.  Here  we  have  a  metaphor  taken 
from  exhausted  vessels,  as  though  he  had  said,  that  the 
Macedonians  had  been  emptied,  so  that  they  had  now 
reached  the  bottom.  He  says,  that  even  in  such  straits 
they  had  abounded  in  liberality,  and  had  been  rich,  so  as 
to  have  enough — not  merely  for  their  own  use,  but  also  for 
giving  assistance  to  others.  Mark  the  way,  in  which  we 
shall  always  be  liberal  even  in  the  most  straitened  poverty — 
if  by  liberality  of  mind  we  make  up  for  what  is  deficient  in 
our  coffers. 

Liberality  is  opposed  to  niggardliness,  as  in  Rom.  xii.  8, 
where  Paul  requires  this  on  the  part  of  deacons.  For  what 
makes  us  more  close-handed  than  we  ought  to  be  is — when 
we  look  too  carefully,  and  too  far  forward,  in  contemplat- 
ing the  dangers  that  may  occur — when  we  are  excessively 
cautious  and  careful — when  we  calculate  too  narrowly  what 
we  will  require  during  our  whole  life,  or,  in  fine,  how  much 
we  lose  when  the  smallest  portion  is  taken  away.    The  man, 

1  "  Franchement  et  d'vne  affection  liberale ;" — "  Cheerfully,  and  with 
a  liberal  spirit." 

2  Calvin  refers,  it  is  probable,  more  particularly  to  Paul's  statement  in 
Rom.  viii.  28,  And  we  know  that  all  things  shall  work  together  for  good, 
&c. ;  in  commenting  upon  which  passage,  our  author  observes :  "  Ex 
supradictis  nunc  concludit,  tantum  abesse,  quin  salutem  nostram  remoren- 
tur  hujus  vitse  serumnse,  ut  sint  potius  eius  adminicula ;" — "  From  what 
has  been  said  previously,  he  now  draws  this  conclusion,  that  the  distresses 
of  this  life  are  so  far  from  being  hinderances  to  our  salvation,  that  they  are 
rather  helps  to  it." — Ed. 


286  COMMENTARY  ON  THE  CHAP.  VIII.  4. 

that  depends  upon  the  blessing  of  the  Lord,  has  his  mind  set 
free  from  these  trammels,  and  has,  at  the  same  time,  his 
hands  opened  for  beneficence.  Let  us  now  draw  an  argu- 
ment from  the  less  to  the  greater.  "  Slender  means,  nay  po- 
verty, did  not  prevent  the  Macedonians  from  doing  good  to 
their  brethren :  What  excuse,  then,  will  the  Corinthians 
have,  if  they  keep  back,  while  oimlent  and  affluent  in  com- 
parison of  them  V 

8.  To  their  power,  and  even  beyond  their  power.  When 
he  says  that  they  were  willing  of  themselves,  he  means  that 
they  were,  of  their  own  accord,  so  well  prepared  for  the  duty, 
that  they  needed  no  exhortation.  It  was  a  great  thing — 
to  strive  up  to  the  measure  of  their  ability ;  and  hence,  to 
exert  themselves  beyond  their  ability,  showed  a  rare,  and 
truly  admirable  excellence.-^  Now  he  speaks  according  to 
the  common  custom  of  men,  for  the  common  rule  of  doing 
good  is  that  which  Solomon  prescribes,  (Prov.  v.  15) — to 
drink  water  out  of  our  own  fountains,  and  let  the  rivulets  go 
past,  that  they  may  floio  onwards  to  others^  The  Macedo- 
nians, on  the  other  hand,  making  no  account  of  themselves, 
and  almost  losing  sight  of  themselves,  concerned  themselves 
rather  as  to  providing  for  others.^  In  fine,  those  that  are  in 
straitened  circumstances  are  willing  beyond  their  ability,  if 
they  lay  out  any  thing  upon  others  from  their  slender  means. 

4.  Beseeching  us  with  much  entreaty.  He  enlarges  ui^on 
their  promptitude,  inasmuch  as  they  did  not  only  not  wait  for 
any  one  to  admonish  them,  but  even  besought  those,  by  whom 
they  would  have  been  admonished,  had  they  not  anticipated 
the  desires  of  all  by  their  activity.^   We  must  again  repeat  the 

^  "  To  their  power,  yea,  and  beyond  their  power.  This  is  a  noble 
hyperbole,  like  that  of  Demosthenes,  '  I  have  performed  all,  even  with  an 
industry  beyond  my  power.'  " — Doddridge. — Ed. 

2  Poole,  in  his  Annotations,  observes  that  the  "  metaphor"  made  use  of 
in  the  passage  referred  to,  (Prov.  v.  15,)  "is  to  be  understood  either  1, 
of  the  free  and  lawful  use  of  a  man's  estate,  both  for  his  own  comfort  and 
for  the  good  of  others,  or  2,  of  the  honest  use  of  matrimony."  "  The  latter 
meaning,"  he  remarks,  '•'  better  suits  with  the  whole  context,  both  fore- 
going and  following,  and  thus  it  is  explained  in  the  end  of  verse  18." — Ed. 

^  "  Ont  employe  leur  soin  a  secourir  les  autres  plustost  qu'a  subuenir  a 
leur  propre  necessite ;" — "  Made  it  their  care  rather  to  assist  others,  than 
to  relieve  their  own  necessities." 

*  "  lie  desir  et  la  solicitation  de  tous  par  leur  diligence  et  prompti- 


CHAP.  VIII.  5.       SECOND  EPISTLE  TO  THE  CORINTHIANS.  287 

comparison  formerly  made  between  tlie  less  and  the  greater.^ 
"  If  the  Macedonians,  without  needing  to  be  besought,  press 
forward  of  their  own  accord,  nay  more,  anticipate  others  by- 
using  entreaties,  how  shameful  a  thing  is  it  for  the  Corin- 
thians to  be  inactive,  more  especially  after  being  admo- 
nished !  If  the  Macedonians  lead  the  way  before  all,  how 
shameful  a  thing  is  it  for  the  Corinthians  not,  at  least,  to 
imitate  their  example  !  But  what  are  we  to  think,  when,  not 
satisfied  with  beseeching,  they  added  to  their  requests  ear- 
nest entreaty,  and  much  of  it  too  V  Now  from  this  it  ap- 
pears, that  they  had  besought,  not  as  a  mere  form,  but  in 
good  earnest. 

That  the  favour  and  the  fellowship.  The  termfavour  he  has 
made  use  of,  for  the  purpose  of  recommending  alms,  though 
at  the  same  time  the  word  may  be  explained  in  different 
ways.  This  intei-pretation,  however,  appears  to  me  to  be 
the  more  simple  one  ;  because,  as  our  heavenly  Father  freely 
bestows  upon  us  all  things,  so  we  ought  to  be  imitators  of 
his  unmerited  kindness  in  doing  good,  (Matt.  v.  45)  ;  or  at 
least,  because,  in  laying  out  our  resources,  we  are  simply  the^ 
dispensers  of  his  favour.  The  fellowship  of  this  ministry/ 
consisted  in  his  being  a  helper  to  the  Macedonians  in  this 
ministry.  They  contributed  of  their  own,  that  it  might  be 
administered  to  the  saints.  They  wished,  that  Paul  woidd 
take  the  charge  of  collecting  it. 

5.  And  not  as.  He  expected  from  them  an  ordinary  de- 
gree of  willingness,  such  as  any  Christian  should  manifest ; 
but  they  went  beyond  his  expectation,  inasmuch  as  they  not 
only  had  their  worldly  substance  in  readiness,  but  were  pre- 
pared to  devote  even  themselves.  They  gave  themselves,  says 
he,  first  to  God,  then  to  us. 

It  may  be  asked,  whether  their  giving  themselves  to  God, 
and  to  Paul,  were  two  different  things.  It  is  quite  a  com- 
mon thing,  that  when  God  charges  or  commands  through 
means  of  any  one,  he  associates  the  person  whom  he 
employs  as  his  minister,  both  in  authority  to  enjoin,  and 

tude  ;" — "  The  desire  and  solicitation  of  all  by  their  dihgence  and  promp- 
titude." 

^  See  p.  286. 


288  COMMENTARY  ON  THE  CHAP.  VIII.  7. 

in  the  obedience  that  is  rendered.  It  seemed  good  to  the 
Holy  Spirit,  and  to  us ;  say  the  Apostles,  (Acts  xv.  28 ,) 
while  at  the  same  time  they  merely,  as  instruments,  declared 
what  had  been  revealed  and  enjoined  by  the  Spirit.  Again, 
The  people  believed  the  Lord  and  his  servant  Moses,  (Exod. 
xiv.  31,)  while  at  the  same  time  Moses  had  nothing  apart 
from  God.  This,  too,  is  what  is  meant  by  the  clause  that 
follows — by  the  will  of  God.  For,  as  they  were  obedient  to 
God,  who  had  committed  themselves  to  his  ministry,  to  be 
regulated  by  his  counsel,  they  were  influenced  by  this  con- 
sideration in  listening  to  Paul,  as  speaking  from  God's 
mouth. 

6.  That  we  should  exhort  Titus.  Now  this  is  an  exhorta- 
tion that  is  of  greater  force,  when  they  learn  that  they  are 
expressly  summoned  to  duty.^  Nor  was  it  offensive  to  the 
Macedonians,  that  he  was  desirous  to  have  the  Corinthians 
as  partners  in  beneficence.  In  the  mean  time  an  apology  is 
made  for  Titus,  that  the  Corinthians  may  not  think  that  he 
pressed  too  hard  upon  them,  as  if  he  had  not  confidence  in 
their  good  disposition.  For  he  did  that,  from  having  been 
entreated,  and  it  was  rather  in  the  name  of  the  Macedonians, 
than  in  his  own. 

7.  But  as.  He  had  already  been  very  careful  to  avoid 
giving  ofience,  inasmuch  as  he  said,  that  Titus  had  entreated 
them,  not  so  much  from  his  own  inclination,  as  in  considera- 
tion of  the  charge  given  him  by  the  Macedonians.  Now, 
however,  he  goes  a  step  farther,  by  admonishing  them,  that 
they  must  not  even  wait  for  the  message  of  the  Macedonians 
being  communicated  to  them  ;  and  that  too,  by  commending 
their  other  virtues.  "  You  ought  not  merely  to  associate  your- 
selves as  partners  with  the  Macedonians,  who  require  that ; 
but  surpass  them  in  this  respect,  too,  as  you  do  in  others.'' 

He  makes  a  distinction  between  utterance  and  faith,  be- 
cause it  is  impossible  that  any  one  should  have  faith,  and 
that,  too,  in  an  eminent  degree,  without  being  at  the  same 
time  much  exercised  in  the  word  of  God.     Knowledge  I  un- 

*  *'  Quand  ils  oyent  qu'on  les  somme  nommeement  et  presentement  de 
faire  leur  droit ;" — "  "When  they  hear  that  they  summon  them  expressly 
and  presently  to  do  their  duty." 


CHAP.  VIII.  8.    SECOND  EPISTLE  TO  THE  COllINTHIANS.  289 

derstand  to  mean,  practice  and  skill,  or  prudence.  He  makes 
mention  of  their  love  to  himself,  that  he  may  encourage  them 
also  from  regard  to  himself  personally,  and  in  the  mean  time 
he  gives  up,  with  a  view  to  the  public  advantage  of  the 
brethren,  the  personal  affection  with  which  they  regarded 
him.^  Now  in  this  way  he  lays  a  restraint  upon  himself  in 
everything,  that  he  may  not  seem  to  accuse  them  when  ex- 
horting them. 

8.  I  speak  not  by  commandment,  8.  Non  secundum  imperium  lo- 
but  by  occasion  of  the  forwardness  quor,  sed  per  aliorum  sollicitudinem, 
of  others,  and  to  prove  the  sincerity  et  vestrse  dilectionis  sinceritatem 
of  your  love.  approbans. 

9.  For  ye  know  the  grace  of  our  9.  Nostis  enim  gratiam  Domini 
Lord  Jesus  Clirist,  that,  though  he  nostri  lesu  Christi,  quod  propter  vos 
was  rich,  yet  for  your  sakes  he  be-  pauper  factus  sit,  quum  esset  dives : 
came  poor,  that  ye  through  his  po-  ut  vos  ilUus  paupertate  ditesceretis. 
verty  might  be  rich. 

10.  And  herein  I  give  my  advice :  10.  Et  consilium  in  hoc  do :  nam 
for  this  is  expedient  for  you,  who  hoc  vobis  conducit :  qui  quidem  non 
have  begun  before,  not  only  to  do,  solum  facere,  verum  etiam  velle  coe- 
but  also  to  be  forward  a  year  ago.  pistis  anno  superiore. 

11.  Now   therefore  perform  the         11.  Nunc  autem  etiam  tV^wc?  ^-moc? 
doing  o/'i^;  that  as  ^We  if  as  a  readi-  facere  coepistis,  perficite:  ut  quem- 
ness  to  will,  so  there  may  be  a  per-  admodum  voluntas  prompta  fuit,  ita 
formance  also  out  of  that  which  ye  et  perficiatis  ex  eo  quod  suppetit. 
have. 

12.  For  if  there  be  first  a  Avilling  12.  Etenim  si  iam  adest  animi 
mind,  it  is  accepted  according  to  that  promptitudo,  ea  iuxta  id  quod  quis- 
a  man  hath,  and  not  according  to  que  possidet,  accepta  est :  non  iuxta 
that  he  hath  not.  id  quod  non  possidet. 

8.  I  speak  not  according  to  com7nand7nent.  Again  he 
qualifies  his  exhortation,  by  declaring  that  he  did  not  at  all 
intend  to  compel  them,  as  if  he  were  imposing  any  necessity 
upon  them,  for  that  is  to  speak  according  to  commandment, 
when  we  enjoin  any  thing  definite,  and  peremptorily  require 
that  it  shall  be  done.  Should  any  one  ask — "  Was  it  not 
lawful  for  him  to  prescribe  what  he  had  by  commandment 
of  the  Lord?''  The  answer  is  easy — that  God,  it  is  true, 
everywhere  charges  us  to  help  the  necessities  of  our  breth- 
ren, but  he  nowhere  specifies  the  sum  ;^  that,  after  making  a 
calculation,  we  might  divide  between  ourselves  and  the  poor. 

^  «  De  laquelle  les  Corinthiens  I'aimoyent  et  ses  compagnons ;" — "  With 
which  the  Corinthians  loved  him  and  his  associates." 

2  "  Combien  nous  leur  deuons  donner ;" — "  How  much  we  ought  to  give 
them." 

VOL.  II.  T 


290  COMMENTARY  ON  THE  CHAP.  VIII.  9. 

He  nowhere  binds  us  to  circumstances  of  times,  or  persons, 
but  calls  us  to  take  the  rule  of  love  as  our  guide. 

At  the  same  time,  Paul  does  not  here  look  to  what  is 
lawful  for  him,  or  unlawful,  but  says,  that  he  does  not  com- 
mand  as  if  he  reckoned  that  they  required  to  be  constrained 
by  command  and  requirement,  as  though  they  refused  to  do 
their  duty,  unless  shut  up  to  it  by  necessity.  He  assigns, 
on  the  other  hand,  two  reasons  why  he,  notwithstanding,  stirs 
them  up  to  duty.  \st,  Because  the  concern  felt  by  him  for 
the  saints  compels  him  to  do  so ;  and,  ^dly,  Because  he  is 
desirous,  that  the  love  of  the  Corinthians  should  be  made 
known  to  all.  For  I  do  not  understand  Paul  to  have  been 
desirous  to  be  assured  of  their  love,  (as  to  which  he  had 
already  declared  himself  to  be  perfectly  persuaded,)^  but  he 
rather  wished  that  all  should  have  evidence  of  it.  At  the 
same  time,  the  first  clause  in  reference  to  the  anxiety  of 
others,  admits  of  two  meanings — either  that  he  felt  an  anxiety 
as  to  the  individuals,  which  did  not  allow  him  to  be  inactive, 
or  that,  yielding  to  the  entreaties  of  others,  who  had  the 
matter  at  heart,  he  spoke  not  so  much  from  his  own  feeling, 
as  at  the  suggestion  of  others. 

9.  For  ye  know  the  grace.  Having  made  mention  of  love, 
he  adduces  Christ  as  an  all  perfect  and  singular  pattern  of 
it.  "  Though  he  was  rich,''  says  he,  "  he  resigned  the  posses- 
sion of  all  blessings,  that  he  might  enrich  us  by  his  poverty." 
He  does  not  afterwards  state  for  what  purpose  he  makes 
mention  of  this,  but  leaves  it  to  be  considered  by  them  ;  for 
no  one  can  but  perceive,  that  we  are  by  this  example  stirred 
up  to  beneficence,  that  we  may  not  spare  ourselves,  when 
help  is  to  be  afforded  to  our  brethren. 

Christ  was  rick,  because  he  was  God,  under  whose  power 
and  authority  all  things  are  ;  and  farther,  even  in  our  human 
nature,  which  he  put  on,  as  the  Apostle  bears  witness,  (Heb. 
i.  2  ;  ii.  8,)  he  was  the  heir  of  all  things,  inasmuch  as  lie  was 
placed  by  his  Father  over  all  creatures,  and  all  things  were 
placed  under  his  feet.  He  nevertheless  became  poor,  because 
he  refrained  from  possessing,  and  thus  he  gave  up  his  right 
for  a  time.  We  see,  what  destitution  and  penury  as  to  all 
I  "  Bien  persuade  et  asseure;"— "  Well  persuaded  and  assured." 


CHAP.  VIII.  10.    SECOND  EPISTLE  TO  THE  CORINTHIANS.  291 

things  awaited  liim  immediately  on  liis  coming  from  his 
mother's  womb.  We  hear  what  he  says  himself,  (Luke  ix. 
58,)  The  foxes  have  holes,  and  the  birds  of  the  air  have  nests  : 
the  Son  of  man  hath  not  where  to  lay  his  head.  Hence  he 
has  consecrated  poverty  in  his  own  person,  that  believers 
may  no  longer  regard  it  with  horror.  By  his  poverty  he 
has  enriched  us  all  for  this  purpose — that  we  may  not  feel 
it  hard  to  take  from  our  abundance  what  we  may  lay  out 
upon  our  brethren. 

10.  And  in  this  I  give  my  advice.  The  advice  he  places 
in  contrast  with  the  commandment  of  which  he  had  spoken 
a  little  before,  (verse  8.)  "  I  merely  point  out  what  is  expe- 
dient in  the  way  of  advising  or  admonishing."  Now  this 
advantage  is  not  perceived  by  the  judgment  of  the  flesh  ;  for 
where  is  the  man  to  be  found,  who  is  persuaded  that  it  is  of 
advantage  to  deprive  himself  of  something  with  the  view  of 
helping  others  ?  It  is,  indeed,  the  saying  of  a  heathen — 
"  What  you  have  given  away  is  the  only  riches  that  you  will 
always  have  "^  but  the  reason  is,  that  "  whatever  is  given  to 
friends  is  placed  beyond  all  risk.''  The  Lord,  on  the  other 
hand,  would  not  have  us  influenced  by  the  hope  of  a  re- 
ward, or  of  any  remuneration  in  return,  but,  on  the  contrary, 
though  men  should  be  ungrateful,  so  that  we  may  seem  to 
have  lost  what  we  have  given  away,  he  would  have  us,  not- 
withstanding, persevere  in  doing  good.  The  advantage, 
however,  arises  from  this — that  "  He  that  giveth  to  the  poor 
(as  Solomon  says  in  Prov.  xix.  17)  lendethto  the  Lord,"  whose 

^  Calvin,  it  is  to  be  observed,  quotes  the  same  sentiment,  when  com- 
menting on    1  Cor.  xvi.  2,  (see  p.  69,)  but  in  the  present  instance  he 
takes  occasion,  most  appropriately  to  his  particular  purpose,  to  notice  the 
connection  in  which  the  poet  introduces  it,  which  is  as  follows : — 
"  Callidus  eft'racta  nummos  fur  auferet  area ; 
Prosternet  patrios  irapia  flamma  Lares. 
Extra  fortunam  est,  quicquid  donatur  amicis ; 
Quas  dederis,  solas  semper  habebis  opes." 
"  The  dexterous  thief  will  break  open  your  chest,  and  carry  off  your 
money ;  a  fire,  raised  by  a  base  incendiary,  will  lay  in  the  dust  your  pater- 
nal mansion ;  but  whatever  has  been  given  to  friends  is  placed  beyond  all 
risk.     What  you  have  given  away  is  the  only  wealth  that  you  will  always 
retain." — Martial,  Ep.  5.  39-42. 

It  is  mentioned  by  Dr.  Bennett,  in  his  Lectures  on  Christ's  Preaching, 
(p.  104,)  that  on  the  tomb  of  Robert  of  Doncaster,  there  was  the  following 
inscription — "  What  I  gave,  I  have;  what  I  kept,  1  lost." — Ed. 


292  COMMENTARY  ON  THE  CHAP.VIII.il. 

blessing,  of  itself,  is  to  be  regarded  as  a  hundredfold  more 
precious  than  all  the  treasures  of  the  world.  The  word  use- 
ful, however,  is  taken  here  to  mean  honourable,  or  at  least 
Paul  measures  what  is  useful  by  what  is  honourable,  because 
it  would  have  been  disgraceful  to  the  Corinthians  to  draw 
back,  or  to  stop  short  in  the  middle  of  the  course,  when  they 
had  already  advanced  so  far.  At  the  same  time  it  would 
also  have  been  useless,  inasmuch  as  everything  that  they 
had  attempted  to  do  would  have  come  short  of  acceptance  in 
the  sight  of  God. 

Who  had  begun  not  only  to  do.  As  doing  is  more  than 
willing,  the  expression  may  seem  an  improper  one ;  but 
willing  here  is  not  taken  simply,  (as  we  commonly  say,)  but 
conveys  the  idea  of  spontaneous  alacrity,  that  waits  for  no 
monitor.  For  there  are  three  gradations,  so  to  speak,  as  to 
acting.  First,  we  sometimes  act  unwillingly,  but  it  is  from 
shame  or  fear.  Secondly,  we  act  willingly,  but  at  the  same 
time  it  is  from  being  either  impelled,  or  induced  from  influ- 
ence, apart  from  our  own  minds.  Thirdly,  we  act  from  the 
promptings  of  our  own  minds,  when  we  of  our  own  accord 
set  ourselves  to  do  what  is  becoming.  Such  cheerfulness  of 
anticipation  is  better  than  the  actual  performance  of  the 
deed.i 

11.  Now  what  ye  have  begun  to  do.  It  is  probable,  that 
the  ardour  of  the  Corinthians  had  quickly  cooled  down  : 
otherwise  they  would,  without  any  delay,  have  prosecuted 
their  purpose.  The  Apostle,  however,  as  though  no  fault 
had  as  yet  been  committed,  gently  admonishes  them  to  com- 
plete, what  had  been  well  begun. 

Wlien  he  adds— /rom  what  you  have,  he  anticipates  an  ob- 
jection ;  for  the  flesh  is  always  ingenious  in  finding  out  sub- 
terfuges. Some  plead  that  they  have  families,  which  it  were 
inhuman  to  neglect ;  others,  on  the  ground  that  they  can- 
not give  much,  make  use  of  this  as  a  pretext  for  entire  ex- 
emption.    Could  I  give  so  small  a  sum?     All  excuses  of 

^  "  Vne  telle  promptitude  de  s'auancer  a  faire  sans  estre  incite  ou  aduerti 
d'ailleurs,  est  plus  que  le  faict  mesme ;" — "  Such  promptitude  in  being  for- 
ward to  act,  without  requiring  to  be  stirred  up  or  admonished  by  any  one, 
is  more  than  the  deed  itself." 


CHAP.  VIII.  13.      SECOND  EPISTLE  TO  THE  CORINTHIANS.  293 

this  nature  Paul  removes,  when  he  commands  every  one  to 
contribute  according  to  the  measure  of  his  ability.  He  adds, 
also,  the  reason :  that  God  looks  to  the  heart — not  to  what 
is  given,  for  when  he  says,  that  readiness  of  mind  is  accept- 
able to  God,  according  to  the  individual's  ability,  his  mean- 
ing is  this — "  If  from  slender  resources  you  present  some 
small  sum,  your  disposition  is  not  less  esteemed  in  the  sight 
of  God,  than  in  the  case  of  a  rich  man's  giving  a  large  sum 
from  his  abundance.  (Mark  xii.  44.)  For  the  disposition 
is  not  estimated  according  to  what  you  have  not,  that  is, 
God  does  by  no  means  require  of  thee,  that  thou  shouldst 
contribute  more  than  thy  resources  allow."  In  this  way 
none  are  excused  ;  for  the  rich,  on  the  one  hand,  owe  to  God 
a  larger  oiFering,  and  the  poor,  on  the  other  hand,  ought  not 
to  be  ashamed  of  their  slender  resources. 

13.  For  /  mean  not  that  other  13.  Non  enim  ut  aliis  relaxatio 
men  be  eased,  and  you  burdened ;        sit,  vobis  autem  angustia :  sed  ut  ex 

jequabilitate. 

14.  But  by  an  equality,  f/ia«  now  at  14.  In  prsesenti  tempore  vestra 
this  time  your  abundance  may  he  a  copia  iUorum  succurrat  inopiee :  et 
sitpj9?3/ for  their  want,  that  their  abun-  illorum  copia  vestrse  succurrat  ino- 
dance  also  may  be  a  supply  for  your     pise,  quo  fiat  sequabilitas. 

want ;  that  there  may  be  equahty : 

15.  As  it  is  written,  He  that /lac?  15.  Quemadmodum  scriptum  est 
gathered  much  had  nothing  over;  {Exod.y.y\Ad,.)  Qui  multum habe- 
and  he  that  had  gathered  little  had  bat,huic  nihil  superfluit :  et  qui  pau- 
no  lack.  lum  habebat,  is  nihilominus  habuit. 

16.  But  thanks  he  to  God,  which  16.  Gratia  autem  Deo,  qui  dedit 
put  the  same  earnest  care  into  the  eandem  sollicitudinem  pro  vobis  in 
heart  of  Titus  for  you.  corde  Titi, 

1 7 .  For  indeed  he  accepted  the  ex-  1 7 .  Qui  exhortationem  acceperit : 
hortation ;  but,  being  more  forward,  quin  potius,  quum  esset  diligentior, 
of  his  own  accord  he  went  unto  you.  suapte  sponte  ad  vos  venerit. 

13.  Not  that  others.  This  is  a  confirmation  of  the  pre- 
ceding statement — that  a  readiness  of  will  is  well-pleasing 
to  God  alike  in  poverty  and  in  wealth,  inasmuch  as  God  does 
not  mean  that  we  should  be  reduced  to  straits,  in  order  that 
others  may  be  at  ease  through  our  liberality.  True,  indeed, 
it  is  certain,  that  we  owe  to  God,  not  merely  a  part,  but  all 
that  we  are,  and  all  that  we  have,  but  in  His  kindness  He 
spares  us  thus  far,  that  He  is  satisfied  with  that  participa- 
tion of  which  the  Apostle  here  speaks.     What  he  teaches 


294  COMMENTARY  ON  THE  CHAP.  VIII.  13. 

here  you  must  understand  to  mean  an  abatement  from  the 
rigour  of  law.^  In  the  mean  time,  it  is  our  part  to  stir  our- 
selves up  from  time  to  time  to  liberality,  because  we  must 
not  be  so  much  afraid  of  going  to  excess  in  this  department. 
The  danger  is  on  the  side  of  excessive  niggardliness. 

This  doctrine,  however,  is  needful  in  opposition  to  fanatics, 
who  think  that  you  have  done  nothing,  unless  you  have  stript 
yourself  of  every  thing,  so  as  to  make  every  thing  common  f 
and,  certainly,  they  gain  this  much  by  their  frenzy,  that  no 
one  can  give  alms  with  a  quiet  conscience.  Hence  we  must 
carefully  observe  Paul's  (eVteZ/cem)  mildness,^  and  modera- 
tion, in  stating  that  our  alms  are  well-pleasing  to  God, 
when  we  relieve  the  necessity  of  our  brethren  from  our 
abundance — not  in  such  a  way  that  they  are  at  ease,  and  we 
are  in  want,  but  so  that  we  may,  from  what  belongs  to  us, 
distribute,  so  far  as  our  resources  allow,  and  that  with  a 
cheerful  mind.* 

By  an  equality.  Equality  may  be  taken  in  two  senses, 
either  as  meaning  a  mutual  compensation,  when  like  is  given 
for  like,  or  as  meaning  a  proper  adjustment.  I  understand 
laoT7]Ta  simply  as  meaning — an  equality  of  proportional 
right,^  as  Aristotle  terms  it.^     In  this  signification  it  is  made 


1  "  Est  vn  relaschement  de  ce  a  quoy  nous  sommes  tenus  en  rigueur  de 
droict  comme  on  dit ;" — "  Is  an  abatement  from  what  we  are  bound  to  by 
strictness  of  right,  as  they  say." 

2  Calvin  alludes  to  the  same  class  of  persons,  when  commenting  on  Acts 
ii.  44 — had  all  things  common.  "  Verum  sana  expositione  indiget  hie  lo- 
cus propter  spiritus  fanaticos,  qui  bonorum  xoivuvixv  fingunt,  qua  omnis  po- 
litia  evertatur ;" — "  This  passage,  however,  requires  to  be  soundly  inter- 
preted—  for  the  sake  of  those  fanatical  spirits,  Avho  pretend  (^xotvuvtav) — a 
community  of  goods,  by  which  all  civil  government  is  overturned." — Ed. 

^  Beza,  when  commenting  on  2  Cor.  x.  1,  observes,  that  iTtuKuus  means 
"  an  inchnation  to  clemency  and  mercy,  as  opposed  to  a  disposition  to 
follow  out  to  the  utmost  one's  just  right."  "  Aristotle,"  he  remarks,  "  con- 
trasts TO  lTiuxi;,(')nildness,)  with  ral  ux^iSo^ixeiiM,  (rigorous  justice,)  and  Her- 
mogenes  contrasts  it  with  rf  fiialu  (violence.)" Ed. 

*  "  Et  ce  d'vne  gayete  de  coeur  et  franc  courage ;" — "  And  that  with 
cheerfulness  of  heart  and  frank  coiu-age." 

5  "  C'est  a  dire  qui  est  compassee  par  proportion  selon  des  qualitez  des 
personnes  et  autres  circonstances ;" — "  That  is  to  say,  which  is  regulated 
proportionally  according  to  the  stations  of  individuals,  and  other  circum- 
stances." 

®  "  Quserenda  omnino  ia-ortis  est,  sed  analogica  qualis  est  membrorum  in 
corpore  humano,  qua  quidem  non  omnia  in  eodem  pretio  et  dignitate  ha- 


CHAP.  VIII.  ]4.     SECOND  EPISTLE  TO  THE  CORINTHIANS.  295 

use  of,  also,  in  Colossians  iv.  1 ,  where  he  exhorts  "  masters  to 
give  to  their  servants  what  is  equal."  He  certainly  does  not 
mean,  that  they  should  be  equal  in  condition  and  station, 
but  by  this  term  he  expresses  that  humanity  and  clemency, 
and  kind  treatment,  which  masters,  in  their  turn,  owe  to 
their  servants.  Thus  the  Lord  recommends  to  us  a  propor- 
tion of  this  nature,  that  we  may,  in  so  far  as  every  one's  re- 
sources admit,  aiford  help  to  the  indigent,  that  there  may 
not  be  some  in  affluence,  and  others  in  indigence.  Hence 
he  adds — at  the  present  tim^e.  At  that  time,  indeed,  neces- 
sity pressed  upon  them.  Hence  we  are  admonished  that,  in 
exercising  beneficence,  we  must  provide  for  the  present 
necessity,  if  we  would  observe  the  true  rule  of  equity. 

14.  And  their  abundance.  It  is  uncertain,  what  sort  of 
abundance  he  means.  Some  interpret  it  as  meaning,  that 
this  had  been  the  case,  inasmuch  as  the  Grospel  had  flowed 
out  to  them  from  the  Church  at  Jerusalem,  from  which 
source  they  had,  in  their  penury,  been  assisted  by  their  spi- 
ritual riches.  This,  I  think,  is  foreign  to  PauVs  intention. 
It  ought  rather,  in  my  opinion,  to  be  applied  to  the  commu- 
nion of  saints,  which  means,  that  whatever  duty  is  dis- 
charged to  one  member,  redounds  to  the  advantage  of  the 
entire  body.  "  If  it  is  irksome  to  you  to  help  your  brethren 
with  riches  that  are  of  no  value,  consider  how  many  bless- 
ings you  are  destitute  of,  and  these  too,  far  more  precious, 
with  which  you  may  be  enriched  by  those  who  are  poor  as 
to  worldly  substance.  This  participation,  which  Christ  has 
established  among  the  members  of  his  body,  should  animate 
you  to  be  more  forward,  and  more  active  in  doing  good.'' 
The  meaning  may,  also,  be  this :  "  You  now  relieve  them 
according  to  the  necessity  of  the  occasion,  but  they  will 
have  an  opportunity  given  them  at  another  time  of  requiting 
you."^     I  approve  rather  of  the  other  sentiment,  which  is  of 

bentur,  sed  omnia  tamen,  quae  ornamento  vel  integumento  indigent,  ornan- 
tur  et  tegimtiir ;"— "  Equality  must  by  all  means  be  aimed  at,  but  pro- 
portional, such  as  subsists  among  the  members  of  the  human  body,  accord- 
ing  to  which  they  are  not,  indeed,  all  held  in  the  same  estimation  and  dig- 
nity, but  all  of  them  notwithstanding,  that  require  ornament  or  clothing, 
are  adorned  and  clothed." — Heideggerus. — Ed. 

^  "  Quelque  iour  Dieu  leur  donnera  moyen  de  vous  recompenser ;" — 
«  God  will  one  day  give  them  the  means  of  requiting  you." 


296  COMMENTARY  ON  THE  CHAP.  VIII.  1 5. 

a  more  general  nature,  and  with  this  accords  what  he  again 
repeats  in  reference  to  equality.  For  the  system  of  propor- 
tional right  in  the  Church  is  this — that  w^hile  they  commu- 
nicate to  each  other  mutually  according  to  the  measure  of 
gifts  and  of  necessity,  this  mutual  contribution  produces  a  be- 
fitting symmetry,  though  some  have  more,  and  some  less, 
and  gifts  are  distributed  unequally.^ 

15.  As  it  is  written.  The  passage,  that  Paul  quotes,  re- 
fers to  the  manna,  but  let  us  hear  what  tlie  Lord  says  by 
Moses.  He  would  have  this  to  serve  as  a  never-failing  proof, 
that  men  do  not  live  by  bread  alone,  but  are  Divinely  sup- 
ported, by  the  secret  influence  of  His  will,  who  maintains 
and  preserves  all  things  that  he  has  created.  Again,  in  an- 
other passage,  (Deut.  viii.  S,)  Moses  admonishes  them,  that 
they  had  been  nourished  for  a  time  with  such  food,  that  they 
might  learn  that  men  are  supported — not  by  their  own  indus- 
try or  labour,  but  by  the  blessing  of  God.  Hence  it  appears, 
that  in  the  manna,  as  in  a  mirror,  there  is  presented  to  us 
an  emblem  of  the  ordinary  food  that  we  partake  of.  Let  us 
now  come  to  the  passage  that  Paul  quotes.  When  the  manna 
had  fallen,  they  were  commanded  to  gather  it  in  heaps, 
so  far  as  every  one  could,  though  at  the  same  time,  as  some 
are  more  active  than  others,  there  was  more  gathered  by 
some  than  was  necessary  for  daily  use,^  yet  no  one  took  for 
his  own  private  use  more  than  an  homer,^  for  that  was  the 
measure  that  was  prescribed  by  the  Lord.  This  being  the 
case,  all  had  as  much  as  was  sufficient,  and  no  one  was  in 
want.     This  we  have  in  Exodus  xvi.  18. 

1  "  Fait  vne  proportion  fort  conuenable,  et  comme  vne  belle  harmo- 
nie ;" — "  Makes  a  very  suitable  proportion,  and  as  it  were  a  beautiful  har- 
mony." 

2  "  Corabien  qu'aucuns  en  amassassent  plus  qu'il  ne  leur  estoit  de  be- 
soin  pour  la  nourriture  d'vn  iour,  et  les  autres  moins  (comme  les  vns  sont 
plus  habiles  que  les  autres ;)" — "  Though  some  gathered  more  of  it  than 
was  needed  by  them  as  the  food  of  a  day,  and  others  less  (as  some  are  more 
expert  than  others)." 

'  "  An  omer  was  about  three  quarts  English  measure It  is  in- 
ferred by  some  that,  when  any  one  had  gathered  more  than  his  due  share, 
he  gave  the  overplus  to  those  who  had  gathered  less.  Others,  however, 
suppose  that  the  whole  quantity  gathered  by  any  one  family  was  first  put 
into  a  common  mass,  and  then  measured  out  to  the  several  individuals 
composing  the  household." — Bush's  Notes  on  Exodus. — Ed. 


CHAP.  VIII.  16.    SECOND  EPISTLE  TO  THE  CORINTHIANS.  297 

Let  US  now  apply  the  history  to  Paul's  object.  The  Lord 
has  not  prescribed  to  us  an  homer,  or  any  other  measure, 
according  to  which  the  food  of  each  day  is  to  be  regulated, 
but  he  has  enjoined  upon  us  frugality  and  temperance,  and 
has  forbidden,  that  any  one  should  go  to  excess,  taking  ad- 
vantage of  his  abundance.  Let  those,  then,  that  have  riches, 
whether  they  have  been  left  by  inheritance,  or  procured  by 
industry  and  efforts,  consider  that  their  abundance  was 
not  intended  to  be  laid  out  in  intemperance  or  excess,  but 
in  relieving  the  necessities  of  the  brethren.  For  whatever 
we  have  is  manna,  from  whatever  quarter  it  comes,  provided 
it  be  really  ours,  inasmuch  as  riches  acquired  by  fraud,  and 
unlawful  artifices,  are  unworthy  to  be  called  so,  but  are  rather 
quails  sent  forth  by  the  anger  of  God.  (Num.  xi.  31.)  And 
as  in  the  case  of  one  hoarding  the  manna,  either  from  exces- 
sive greed  or  from  distrust,  what  was  laid  up  immediately 
putrified,  so  we  need  not  doubt  that  the  riches,  that  are 
heaped  uj)  at  the  expense  of  our  brethren,  are  accursed,  and 
will  soon  perish,  and  that  too,  in  connection  with  the  ruin  of 
the  owner ;  so  that  we  are  not  to  think  that  it  is  the  way  to 
increase,  if,  consulting  our  own  advantage  for  a  long  while 
to  come,  we  defraud  our  poor  brethren  of  the  beneficence 
that  we  owe  them.^  I  acknowledge,  indeed,  that  there  is 
not  enjoined  upon  us  an  equality  of  such  a  kind,  as  to  make 
it  unlawful  for  the  rich  to  live  in  any  degree  of  greater 
elegance  than  the  poor ;  but  an  equality  is  to  be  observed 
thus  far — that  no  one  is  to  be  allowed  to  starve,  and  no  one 
is  to  hoard  his  abundance  at  the  expense  of  defrauding 
others.  The  poor  man's  homer^  will  be  coarse  food  and  a 
spare  diet  ;  the  rich  man's  home?-  will  be  a  more  abundant 
portion,  it  is  true,  according  to  his  circumstances,  but  at  the 
same  time  in  such  a  way  that  they  live  temperately,  and 
are  not  wanting  to  others. 

16.  But  thanks  be  to  God  tuho  hath  put.  That  he  may 
leave  the  Corinthians  without  excuse,  he  now  at  length  adds, 
that  there  had  been  provided  for  them  active  prompters, 

*  "Le  secoiirs  et  assistance;" — "  The  help  and  assistance." 
^  "  L'homer,  c'est  a  dire  la  mesure  des  poiires ;" — "  The  homer,  that  is 
to  say,  the  measure  of  the  poor." 


298  COMMENTARY  ON  THE  CHAP.  VIII.  17. 

wlio  would  attend  to  the  matter.  And,  in  the  first  place,  he 
names  Titus,  >who,  he  says,  had  been  divinely  raised  up.  This 
was  of  great  importance  in  the  case.  For  his  embassy  would 
be  so  much  the  more  successful,  if  the  Corinthians  recognised 
him  as  having  come  to  them,  from  having  been  stirred  up  to 
it  by  God.  From  this  passage,  however,  as  from  innumer- 
able others,  we  infer  that  there  are  no  pious  aifections  that 
do  not  proceed  from  the  Spirit  of  God; -^  and  farther,  that 
this  is  an  evidence  of  God's  concern  for  his  people,  that  he 
raises  up  ministers  and  guardians,  to  make  it  their  endeavour 
to  relieve  their  necessities.  But  if  the  providence  of  God 
shows  itself  in  this  manner,  in  providing  the  means  of 
nourishment  for  the  body,  how  much  greater  care  will  he 
exercise  as  to  the  means  of  spiritual  nourishment,  that  his 
people  may  not  be  in  want  of  them  I  Hence  it  is  His  special 
and  peculiar  work  to  raise  up  pastors.^ 

His  receiving  the  exhortation  means  that  he  had  under- 
taken this  business,^  from  being  exhorted  to  it  by  Paul. 
He  afterwards  corrects  this  by  saying,  that  Titus  had  not 
been  so  much  influenced  by  the  advice  of  others,  as  he  had 
felt  stirred  up  of  his  own  accord,  in  accordance  with  his 
active  disposition. 

18.  And  we  have  sent  with  him  18.  Misimus  autem  una  cum  illo 
the  brother,  whose  praise  is  in  the  fratrem,  cuius  laus  est  in  Evangelic 
gospel  throughout  aU  the  churches ;  per  omnes  Ecclesias. 

19.  And  not  that  only,  but  who  19.  Nee  id  solum,  verum  etiam 
was  also  chosen  of  the  churches  to  delectus  ab  Ecclesiis  est  comes  pere- 
travel  with  us  Avith  this  grace,  which  grinationis  nostra,  cum  hac  benefi- 
is  administered  by  us  to  the  glory  "of  centia*  quseadministraturanobis,  ad 
the  same  Lord,  and  declaration  of  eiusdem  Domini  gloriam,  et  animi 
your  ready  mind :  vestri  promptitudinem  : 

20.  Avoiding  this,  that  no  man  20.  Declinantes  hoc,  ne  quis  nos 
should  blame  us  in  this  abundance  carpat  in  hac  exsuperantia,  quae  ad- 
which  is  administered  by  us :  ministratur  a  nobis. 

21.  Providing  for  honest  things,  21.  Procurantes  honesta,  non 
not  only  in  the  sight  of  the  Lord,  tantum  coram  Deo,  sed  etiam  coram 
but  also  in  the  sight  of  men.  hominibus. 

22.  And  we  have  sent  with  them  22.  Misimus  autem  una  cum  illis 

*  See  Calvin's  Institutes,  vol.  i.  p.  378. 

^  "  Les  pasteurs  et  ministres  ;" — "  Pastors  and  ministers." 

*  "  Que  Tite  auoit  receu  ceste  charge  ;" — "  That  Titus  had  received  this 
charge." 

*  "  Cestes  aumone  ou  grace  :" — "  This  alms  or  grace." 


CHAP.  VIII.  18.       SECOND  EPISTLE  TO  THE  CORINTHIANS.  299 

our  brother,  whom  we  have  often-  fratrem  nostrum,  quem  probavera- 

times  proved  diligent  in  many  tilings,  mus  in  multis  ssepenumero  diligen- 

but  now  much  more  diligent,  upon  tem ;  nunc  autem  multo  diligenti- 

the  great  confidence  which  /  have  orem,  ob   multam  fiduciam    quam 

in  you.  habeo  ergo  vos  : 

23.  Whether  any  do  enquire  of  23.  Sive  Titi  nomine,  qui  socius 
Titus,  Tie  is  my  partner  and  fellow-  mens  est,  et  erga  vos  adiutor,  sive 
helper  concerning  you  ;  or  om*  aliorum,  qui  fratres  nostri  sunt,  et 
brethren  be  enquired  of,  they  are  the  Apostoli  Ecclesiarum, gloria  Christi.^ 
messengers  of  the  churches,  and  the 

glory  of  Christ. 

24.  Wherefore  shew  ye  to  them,  24.  Proinde  documentum  cari- 
and  before  the  churches,  the  proof  tatis  vestrse  et  nostra?  de  vobis  glo- 
of  your  love,  and  of  our  boasting  on  riationis  erga  eos  ostendit  et  in  con- 
your  behalf,  spectu  Ecclesiarum. 

18.  We  have  sent  with  him  the  brother.  The  circumstance 
that  th7^ee  persons  are  sent,  is  an  evidence,  that  great  expec- 
tations were  entertained  respecting  the  Corinthians,  and  it 
became  them  to  be  so  much  the  more  attentive  to  duty, 
that  they  might  not  disappoint  the  hopes  of  the  Churches. 
It  is  uncertain,  however,  who  this  second  person  was ;  only 
that  some  conjecture  that  it  was  Luke,  others  that  it  was 
Barnabas.  Chrysostom  prefers  to  consider  it  to  have  been 
Barnabas.  I  agree  with  him,  because  it  appears  that,  by 
the  suffrages  of  the  Churches,^  he  was  associated  with  Paul 
as  a  companion.  As,  however,  it  is  almost  universally  agreed, 
that  Luke  was  one  of  those  who  were  the  bearers  of  this 
Epistle,  I  have  no  objection  that  he  be  reckoned  to  be  the 
third  that  is  made  mention  of 

Now  the  second  person,  whoever  he  may  be,  he  honours 
with  a  signal  commendation,  that  he  had  conducted  himself 
as  to  the  gospel  in  a  praiseworthy  manner,  that  is,  he  had 
earned  applause  by  promoting  the  gospel.     For,  although 

1  "  Soit  a  cause  de  Tite  qui  est  mon  compagnon,  et  coadiuteur  enuers 
vous :  soit  aussi  a  cause  des  autres,  qui  sont  nos  freres  Apostres  des  Eglises, 
la  gloire  de  Christ ;  ou,  Ainsi  done  quant  a  Tite,  il  est  mon  compagnon  et 
coadiuteur  enuers  vous ;  et  quant  a  nos  freres,  ils  sont  umbassadeurs  des 
Eglises,  et  la  gloire  de  Christ ;" — "  Be  it  on  account  of  Titus,  who  is  my 
companion  and  fellow-helper  towards  you :  be  it  also  on  account  of  the 
others,  who  are  our  brethren,  Apostles  of  the  Churches,  the  glory  of  Christ ; 
or,  Thus  then,  as  to  Titus,  he  is  my  companion  and  fellow-helper  towards 
you  ;  and  as  to  our  brethren,  they  are  the  ambassadors  of  the  Churches, 
and  the  glory  of  Christ." 

2  "  Par  le  commun  accord  des  Eglises  :" — "  By  the  common  agreement 
of  the  Churches." 


300  COMMENTARY  ON  THE  CHAP.  VIII.  20 

Barnabas  gave  place  to  Paul  in  tlie  department  of  speaking, 
yet  in  acting  they  both  concurred.  He  adds  farther,  that 
he  had  received  praise,  not  from  one  individual,  or  even  from 
one  Church  merely,  but  from  all  the  Churches.  To  this 
general  testimony  he  subjoins  a  particular  one,  that  is  suit- 
able to  the  subject  in  hand — that  he  had  been  chosen  for 
this  department  by  the  concurrence  of  the  Churches.  Now 
it  was  likely,  that  this  honour  would  not  have  been  conferred 
upon  him,  had  he  not  been  long  before  known  to  be  qualified 
for  it.  We  must  observe,  however,  the  mode  of  election — 
that  which  was  customary  among  the  Greeks — ')(eipoTovLa, 
(a  show  of  hands,)  ^  in  which  the  leaders^  took  the  precedence 
by  authority  and  counsel,  and  regulated  the  whole  proceed- 
ing, while  the  common  people  intimated  their  approval.^ 

19.  Which  is  administered  hy  us.  By  commending  his 
ministry,  he  still  farther  encourages  the  Corinthians.  He 
says,  that  it  tends  to  promote  the  glory  of  God,  and  their 
kindness  of  disposition.  Hence  it  comes,  that  these  two 
things  are  conjoined — the  glory  of  God  and  their  liberality, 
and  that  the  latter  cannot  be  given  up  without  the  former 
being  proportionally  diminished.  There  is,  in  addition  to 
this,  the  labour  of  those  distinguished  men,  which  it  were 
very  inconsistent  to  reject,  or  allow  to  pass  unimproved. 

20.  Avoiding  this,^  that  no  one.      Lest  any  one  should 

^  "  Laquelle  les  Grecs  appellent  d'vn  nom  qui  signifie  Eleuation  des 
mains  ;" — "  Which  the  Greeks  express  by  a  term  that  signifies  a  show  of 
hands." 

2  "  Les  principauxou  gouemeurs  ;" — "  The  leaders  or  governors." 

3  Beza,  in  his  Annotations  on  Acts  xiv.  23,  when  commenting  on  the  word 
Xii^orovi^eravris,  made  use  of  in  that  passage  in  connection  with  the  ordaining 
of  elders  in  every  Church,  remarks,  that  the  word  in  this  application  took 
its  rise  from  the  practice  of  the  Greeks — "  qui  porrectis  manibus  sufiragia 
ferebant :  unde  Ulud  Ciceronis  pro  L.  Flacco,  Porrexerunt  mamis :  pse~ 
phisma  natum  est;'' — "  Who  gave  their  votes  by  holding  up  their  hands  : 
hence  that  statement  made  by  Cicero  in  liis  Oration  in  behalf  of  L.  Flaccus 
— Thei/ held  up  their  hands — a  decree  was  passed."  Allusion  is  made  to 
the  same  custom  among  the  Greeks  in  the  writings  of  Xenophon,  Kai  otu 

'BoKi7,    iipt],    TCiVTO,,    ul^'iTu   T7iv  ^^^^^^    uviTitvuv   fTuvTi; "  WllOCVCr    is    of    this 

mind,"  says  he,  "  let  him  lift  up  his  hand — they  all  lifted  up  their  hands." 

(Xen.  de  Exped.  Cyri.  lib.  V.  p.  283.)  "Ev^olt  VavafiaXiir^ui  is  iTi^itv  IxxXria-intv 

TOTi  yk^  h^\  Yiv,  Kcu  t«j  x.^'P'"'^  *''*  *"  "a^^^^^^'v — "  But  it  Seemed  good  to  post- 
pone the  matter  till  another  assembly,  for  it  was  then  late,  and  they  could 
not  see  the  hands." — (Xen.  Hist.  Graec.  lib.  i.  p.  350.) — Ed. 

*  The   original   word,  imxxo/Lceyot,  « sometimes  signifies  the  furling   or 


CHAP.  VIII.  :^0.       SECOND  EPISTLE  TO  THE  CORINTHIANS.  301 

think,  that  the  Churches  had  an  unfavourable  opinion  of 
Paul,  as  if  it  had  been  from  distrusting  his  integrity  that 
they  had  associated  partners  with  him,  as  persons  that  are 
suspected  are  wont  to  have  guards  set  over  them,  he  declares 
that  he  had  been  the  adviser  of  this  measure,  with  the  view 
of  providing  against  calumnies.  Here  some  one  will  ask, 
"  Would  any  one  have  been  so  impudent,  as  to  venture  to 
defame  with  even  the  slightest  suspicion  the  man,  whose 
fidelity  must  have  been,  in  all  quarters,  beyond  every 
surmise  V  I  answer.  Who  is  there  that  will  be  exempt 
from  Satan's  bite,  when  even  Christ  himself  was  not 
spared  by  them  ?  Behold,  Christ  is  exposed  to  the  re- 
proaches^ of  the  wicked,  and  shall  his  servants  be  in 
safety?  (Matt.  x.  25.)  Nay  rather,  the  more  upright  a 
person  is,  in  that  proportion  does  Satan  assail  him  by 
every  kind  of  contrivance,  if  he  can  by  any  means  shake 
his  credit,  for  there  would  arise  from  this  a  much  greater 
occasion  of  stumbling.^  Hence  the  higher  the  station  in 
which  we  are  placed,  we  must  so  much  the  more  care- 
fully imitate  Paul's  circumspection  and  modesty.  He 
was  not  so  lifted  up,  as  not  to  be  under  control  equally 
with  any  individual  of  the  flock.^  He  was  not  so  self- 
complacent,  as  to  think  it  beneath  his  station  to  provide 
against  calumnies.  Hence  he  prudently  shunned  dangers, 
and  used  great  care  not  to  furnish  any  wicked  person 
with   a   handle  against   him.     And,  certainly,    nothing   is 

altering  of  the  sails  of  a  ship,  to  change  her  course,  that  she  may  avoid 
rocks,  or  other  dangers  lying  in  her  way.  Here  it  is  used  in  a  meta- 
phorical sense  for  taking  care,  that  no  one  should  find  fault  with  the  Apostle, 
as  unfaithful  in  the  management  of  the  collections." — M' Knight.  The 
verb  is  employed  in  substantially  the  same  sense  by  Plutarch  :  «/  Kara, 

■^v^hv  ^iifMuvii  ^xpCripoi,  (TTi'tXu.ff6a.i  rov   a-yS^wzov   ovk    luvri;  olTi  iTi<rTr,(rai   titix.- 

^ay/u-ivov  rov  koyifffiov — "  The  tempcsts  of  the  mind  are  more    severe — not 

allowing  a  man  to  shift  his  course,  or  to  calm  down  troubled  reason." 

(Plut.  tom.  ii.  p.  501.)— ^'c?. 

^  "  Aux  reproches  et  calomnies ;" — "  To  the  reproaches  and  calumnies." 
2  "  Car  le  scandale  qui  procederoit  de  la,  seroit  beaucoup  plus  grand  que 
si  cela  estoit  aduenu  a  vn  autre ;" — "  For  the  offence  that  would  arise  from 
that  would  be  much  greater  than  if  this  had  happened  to  another." 

2  "  11  n'estoit  point  si  arrogant,  qu'il  ne  voidust  bien  estre  admoneste 
et  censure'  aussi  bien  que  le  plus  petit  de  la  bande ;" — "  He  was  not  so 
arrogant,  as  not  to  be  quite  willing  to  be  admonished  and  censured  equally 
with  the  humblest  of  the  band." 


302  COMMENTARY  ON  THE  CHAP.  VIII.  21. 

more  apt  to  give  rise  to  unfavourable  surmises,  than  the 
management  of  i^ublic  money. 

21.  Pj'oviding  things  honest.  I  am  of  opinion,  that  there 
were  not  wanting,  even  among  the  Corinthians,  some  who 
would  have  proceeded  so  far  as  to  revile,  if  occasion  had  been 
allowed  them.  Hence  he  wished  them  to  know  the  state  of 
matters,  that  he  might  shut  the  mouths  of  all  everywhere. 
Accordingly  he  declares,  that  he  is  not  merely  concerned  to 
have  a  good  conscience  in  the  sight  of  God,  but  also  to  have 
a  good  character  among  men.  At  the  same  time,  there  can 
be  no  doubt,  that  he  designed  to  instruct  the  Corinthians, 
as  well  as  all  others,  by  his  example,  that,  in  doing  what  is 
right,  the  opinion  of  men  is  not  to  be  disregarded.  The  first 
thing,^  it  is  true,  is  that  the  person  take  care,  that  he  be  a 
good  man.  This  is  secured,  not  by  mere  outward  actions, 
but  by  an  upright  conscience.  The  next  thing  is,  that  the 
persons,  with  whom  you  are  conversant,  recognise  you  as  such. 

Here,  however,  the  object  in  view  must  be  looked  to. 
Nothing,  assuredly,  is  worse  than  ambition,  which  vitiates 
the  best  things  in  the  world,  disfigures,  I  say,  the  most 
graceful,  and  makes  sacrifices  of  the  sweetest  smell  have 
an  offensive  odour  before  the  Lord.  Hence  this  passage 
is  slij^pery,  so  that  care  must  be  taken, ^  lest  one  should 
pretend  to  be  desirous,  in  common  with  Paul,  of  a  good 
reputation,  and  yet  be  very  far  from  having  Paul's  dis- 
position, for  he  provided  things  honest  in  the  sight  of  men, 
that  no  one  might  be  stumbled  by  his  example,  but  that,  on 
the  contrary,  all  might  be  edified.  Hence  we  must,  if  we 
would  desire  to  be  like  him,  take  care  that  we  be  not  on 
our  own  account  desirous  of  a  good  name.  "  He  that  is  re- 
gardless of  fame,''  says  Augustine,  "  is  cruel,  because  it  is 
not  less  necessary  before  our  neighbour,  than  a  good  con- 
science is  before  God."  This  is  true,  provided  you  consult 
the  welfare  of  your  brethren  with  a  view  to  the  glor}^  of 
God,  and  in  the  mean  time  are  prepared  to  bear  reproaches 

*  "  Le  premier  et  le  principal;" — "  The  first  and  the  chief  thing." 

'  "  Ainsi  c'est  yci  vn  passage  glissant ;  et  poiirtant  il  faut  que  chacun 

aduise  a  soy  ;" — "  Thus  there  is  here  a  slippery  passage ;  and  hence  every 

one  must  take  heed  to  himself." 


CHAP.  VIII.  22.       SECOND  EPISTLE  TO  THE  CORINTHIANS.  303 

and  ignominy  in  place  of  commendation,  if  the  Lord  should 
see  it  meet.  Let  a  Christian  man,  however,  always  take 
care  to  frame  his  life  with  a  view  to  the  edification  of  his 
neighbours,  and  diligently  take  heed,  that  the  ministers  of 
Satan  shall  have  no  pretext  for  reviling,  to  the  dishonour  of 
God  and  the  offence  of  the  good. 

22.  On  account  of  the  great  confidence.  The  meaning  is, 
"  I  am  not  afraid  of  their  coming  to  you  proving  vain  and 
fruitless  ;  for  I  have  felt  beforehand  an  assured  confidence, 
that  their  embassy  will  have  a  happy  issue ;  I  am  so  well 
aware  of  their  fidelity  and  diligence.''  He  says  that  the 
brother,  whose  name  he  does  not  mention,  had  felt  more 
eagerly  inclined  ;  partly  because  he  saw  that  he^  had  a  good 
opinion  of  the  Corinthians,  partly  because  he  had  been  en- 
couraged by  Titus,  and  partly  because  he  saw  many  distin- 
guished men  apply  themselves  to  the  same  business  with 
united  efforts.  Hence  one  thing  only  remained — that  the 
Corinthians  themselves  should  not  be  wanting  on  their  part.^ 

In  calling  them  the  Apostles  of  the  Churches,h.e  might  be 
understood  in  two  senses — either  as  meaning  that  they  had 
been  set  apart  by  God  as  Apostles  to  the  Churches ,  or  that 
they  had  been  appointed  by  the  Churches  to  undertake  that 
office.  The  second  of  these  is  the  more  suitable.  They  are 
called  also  the  glory  of  Christ,  for  this  reason,  that  as  he 
alone  is  the  glory  of  believers,  so  he  ought  also  to  be  glori- 
fied by  them  in  return.  Hence,  all  that  excel  in  piety  and 
holiness  are  the  glory  of  Christ,  because  they  have  nothing 
but  by  Christ's  gift. 

He  mentions  two  things  in  the  close :  "  See  that  our 
brethren  behold  your  love,"  and  secondly,  "  Take  care,  that 
it  be  not  in  vain  that  I  have  boasted  of  you."  For  eU 
avTov^,  (to  them,)  appears  to  me  to  be  equivalent  to  coram 
ipsis,  (before  them,)  for  this  clause  does  not  refer  to  the  poor, 
but  to  the  messengers  of  whom  mention  had  been  made.^ 

'  «  Sainct  Paul ;"— «  St.  Paul. " 

*  "  Que  les  Corinthiens  auisassent  a  ne  defailler  point  de  faire  leur  deuoir 
de  leur  coste ;" — "  That  the  Corinthians  should  take  care  not  to  fail  of 
doing  their  duty  on  their  part." 

^  "  Qui  estoyent  enuoyez  comme  ambassadeurs  vers  les  Corinthiens ;" 
— "  Who  had  been  sent  as  ambassadors  to  the  Corinthians." 


304 


COMMENTARY  ON  THE 


CUAP.  IX.  1. 


For  he  immediately  afterwards  subjoins,  that  they  would 
not  be  alone  witnesses,  but  in  consequence  of  the  rej^ort 
given  by  them,  a  report  would  go  out  even  to  distant 
Churches. 


CHAPTER  IX. 


1.  For  as  touching  the  minister- 
ing to  the  saints,  it  is  superfluous 
for  me  to  write  to  you  : 

2.  For  I  know  the  forwardness  of 
your  mind,  for  which  I  boast  of  you 
to  them  of  Macedonia,  that  Achaia 
was  ready  a  year  ago ;  and  your 
zeal  hath  provoked  very  many. 

3.  Yet  have  I  sent  the  brethren, 
lest  our  boasting  of  you  should  be  in 
vain  in  this  behalf ;  that,  as  I  said, 
ye  may  be  ready  : 

4.  Lest  haply  if  they  of  ^lace- 
donia  come  with  me,  and  find  you 
unprepared,  we  (that  we  say  not, 
you)  should  be  ashamed  in  this  same 
confident  boasting. 

5.  Therefore  I  thought  it  neces- 
sary to  exhort  the  brethren,  that 
they  would  go  before  unto  you,  and 
make  up  beforehand  your  bounty, 
whereof  ye  had  notice  before,  that 
the  same  might  be  ready,  as  a  mat- 
ter of  bounty,  and  not  as  of  cove- 
tousness. 


1.  Nam  de  subministratione  qute 
fit  in  sanctos,  supervacuum  mihi  est 
scribere  vobis. 

2.  Novi  enim  promptitudinem 
animi  vestri,  de  qua  pro  vobis  glori- 
atus  sum  apud  Macedones :  quod 
Achaia  parata  sit  ab  anno  superiori : 
et  aemidatio  vestri  excitavit  com- 
plures. 

3.  Misi  autem  fratres,  ut  ne  glo- 
riatio  nostra  de  vobis  inanis  fiat  in 
hac  parte :  ut,  quemadmodum  dixi, 
parati  sitis. 

4.  Ne  si  forte  mecum  venerint 
Macedones,  et  vos  deprehenderint 
imparatos,  nos  pudore  sufliindamur 
(ne  dicam  vos)  in  hac  fiducia  glori- 
ationis. 

5.  Necessarium  ergo  existimavi, 
exhort  ari  fratres,  ut  ante  venirent 
ad  vos :  ut  praepararent  ante  pro- 
missam  benedictionem  vestram,  quo 
in  promptu  sit,  atque  ita  ut  bene- 
dictio,^  non  tenacitas. 


This  statement  may  seem  at  first  view  to  suit  ill,  or  not 
sufficiently  well,  with  what  goes  before  ;  for  he  seems  to  speak 
of  a  new  matter,  that  he  had  not  previously  touched  upon, 
w^hile  in  reality  he  is  following  out  the  same  subject.  Let 
the  reader,  however,  observe,  that  Paul  treats  of  the  very- 
same  matter  that  he  had  been  treating  of  before — that  it 
was  from  no  want  of  confidence  that  he  exhorted  the  Corin- 
thians, and  that  his  admonition  is  not  coupled  with  any  re- 
proof as  to  the  past,  but  that  he  has  particular  reasons  that 


^  "Comme  benediction,  c'est  a  dire,  don  hberal,  ou  beneficence;" — 
As  a  blessing,  that  is  to  say,  a  liberal  gift  or  kindness." 


CHAP.  IX.  1.      SECOND  EPISTLE  TO  THE  CORINTHIANS.  305 

influence  him.  The  meaning,  then,  of  what  he  says  now  is 
this :  "  I  do  not  teach  you  that  it  is  a  duty  to  afford  relief 
to  the  saints,  for  what  need  were  there  of  this  ?  For  that 
IS  sufficiently  well  known  to  you,  and  you  have  given  prac- 
tical evidence  that  you  are  not  prepared  to  be  wanting  to 
them  /  but  as  I  have,  from  boasting  everywhere  of  your 
liberality,  pledged  my  credit  along  with  yours,  this  con- 
sideration will  not  allow  me  to  refrain  from  speaking.''  But 
for  this,  such  anxious  concern  might  have  been  somewhat 
offensive  to  the  Corinthians,  because  they  would  have 
thought,  either  that  they  were  reproached  for  their  indo- 
lence, or  that  they  were  suspected  by  Paul.  By  bring- 
ing forward,  however,  a  most  suitable  apology,  he  secures 
for  himself  the  liberty  of  not  merely  exhorting  them,  with- 
out giving  offence,  but  even  from  time  to  time  urging 
them. 

Some  one,  however,  may  possibly  suspect,  that  Paul  here 
pretends  what  he  does  not  really  think.  This  were  exceed- 
ingly absurd  ;  for  if  he  reckons  them  to  be  sufficiently  pre- 
pared for  doing  their  duty,  why  does  he  set  himself  so  vigor- 
ously to  admonish  them  ?  and,  on  the  other  hand,  if  he  is  in 
doubt  as  to  their  willingness,  why  does  he  declare  it  to  be  un- 
necessary to  admonish  them  ?  Love  carries  with  it  these  two 
things, — good  hope,  and  anxious  concern.  Never  would  he 
have  borne  such  a  testimony  in  favour  of  the  Corinthians,  had 
he  not  been  fully  of  the  mind  that  he  expresses.  He  had  seen 
a  happy  commencement :  he  had  hoped,  that  the  farther 
progress  of  the  matter  would  be  corresponding  ;  but  as  he 
was  well  aware  of  the  unsteadiness  of  the  human  mind,  he 
could  not  provide  too  carefully  against  their  turning  aside 
from  their  pious  design. 

1.  Ministering.  This  term  seems  not  very  applicable  to 
those  that  give  of  their  substance  to  the  poor,  inasmuch  as 
liberality  is  deserving  of  a  more  splendid  designation.^  Paul, 
however,  had  in  view,  what  believers  owe  to  their  fellow- 

^  "  Ou  vous  espargner  en  leur  endroit ;" — "  Or  to  spare  yourselves  as  to 
what  you  owe  them." 

8  "  Vn  titre  plus  magnifique  et  honorable  ;" — "  A  more  magnificent  and 
honourable  designation." 

VOL.  IT.  U 


•306  COMMENTARY  ON  THE  CHAP.  IX.  4. 

members.^  '^  For  the  members  of  Christ  ought  mutually  to 
minister  to  each  other.  In  this  way,  when  we  relieve  the 
brethren,  we  do  nothing  more  than  discharge  a  ministry  that 
is  due  to  them.  On  the  other  hand,  to  neglect  the  saints, 
when  they  stand  in  need  of  our  aid,  is  worse  than  inhuman, 
inasmuch  as  we  defraud  them  of  what  is  their  due./ 

2.  For  which  I  have  boasted.  He  shows  the  good  opinion 
that  he  had  of  them  from  this,  that  he  had,  in  a  manner, 
stood  forward  as  their  surety  by  asserting  their  readiness. 
But  what  if  he  rashly  asserted  more  than  the  case  warrant- 
ed ?  For  there  is  some  appearance  of  this,  inasmuch  as  he 
boasted,  that  they  had  been  ready  a  year  before  with  it, 
while  he  is  still  urging  them  to  have  it  in  readiness.  I  an- 
swer,  that  his  words  are  not  to  be  understood  as  though  Paul 
had  declared,  that  what  they  were  to  give  was  already  laid 
aside  in  the  chest,  but  he  simply  mentioned  what  had  been 
resolved  upon  among  them.  This  involves  no  blame  in  re- 
spect of  fickleness  or  mistake.  It  was,  then,  of  this  promise 
that  Paul  spoke.^ 

3.  But  I  have  sent  the  brethren.  He  now  brings  forward 
the  reason — why  it  is  that,  while  entertaining  a  favourable 
opinion  as  to  their  willingness,  he,  nevertheless,  sets  himself 
carefully  to  exhort  them.  "  I  consult,''  says  he,  "  my  own 
good  name  and  yours  ;  for  while  I  promised  in  your  name, 
we  would,  both  of  us  in  common,  incur  disgrace,  if  words  and 
deeds  did  not  correspond.  Hence  you  ought  to  take  my 
fears  in  good  part. 

4.  In  this  confidence.  The  Greek  term  being  vTrdaraai^j 
the  Old  Interpreter  has  rendered  it  substantiam,  (substance.)^ 
Erasmus  renders  it  argumentiim,  {subject-matter,)  but  neither 
is  suitable.  Budaeus,  however,  observes,  that  this  term  is 
sometimes  taken  to  mean  boldness,  or  confidence,  as  it  is 
used  by  Poly  bins  when  he  says,  ov^  ^vjcd  rrjv  hvvafiiv  w^ 
TTjv    virocrrao-iv    icai    ToKyuOv  avrov   Karaire'TrX'qj jxevov   twi/ 

*  "  Ceux  qui  sont  membres  d'vn  mesrue  corps  auec  eux ;" — "  Those  that 
are  members  of  the  same  body  with  themselves." 

2  "  Le  Sainet  Apostre  done  parloit  de  ceste  promesse  des  Corinthiens ;" 
— "  The  holy  Apostle,  therefore,  spoke  of  this  promise  of  the  Corinthians." 

»  In  Wiclif  s  version,  (1380,)  the  rendering  is,  "  in  this  substaunce;" 
Rheims  (1582)  has,  "  in  this  substance." 


CHAP.  IX.  5.       SECOND  EPISTLE  TO  THE  CORINTHIANS.  307 

evavTccov — "  It  was  not  so  much  his  bodily  strength,  as  his 
boldness  and  intrepidity,  that  proved  confounding  to  the 
enemy." ^  Hence  v7roaTaTCKo<;  sometimes  means  one  that  is 
bold  and  confident^  Now  every  one  must  see,  how  well  this 
meaning  accords  with  Paul's  thread  of  discourse.  Hence  it 
appears,  that  other  interpreters  have,  through  inadvertency, 
fallen  into  a  mistake. 

5.  As  a  blessing,  not  in  the  luay  of  niggardliness.  In  place 
of  blessing,  some  render  it  collection.  I  have  preferred,  liow- 
ever,  to  render  it  literally,  as  the  Greeks  employed  the  term 
evXoyla^  to  express  the  Hebrew  word  H^'ll,  (beracah,)  which 
is  used  in  the  sense  of  a  blessing,  that  is,  an  invoking  of  pros- 
perity, as  well  as  in  the  sense  of  beneficence.^  The  reason  I 
reckon  to  be  this,  that  it  is  in  the  first  instance  ascribed  to 
God.^  Now  we  know  how  God  blesses  us  efiiciently  by  his 
simple  nod.^  When  it  is  from  this  transferred  to  men,  it 
retains  the  same  meaning, — improperly,  indeed,  inasmuch 


1  The  expression  here  quoted  from  Polybius,  (lib.  vi.  cap.  53,  p.  691,) 
is  made  use  of  by  the  historian  in  relating  a  heroic  exploit  of  Publius 
Horatius  Codes,  who,  on  occasion  of  a  sudden  attempt  being  made  upon 
the  city  of  Rome  by  Porsena,  king  of  Clusium,  the  most  powerful  prince 
at  that  time  in  Italy,  having  stationed  himself,  with  singular  intrepidity, 
on  the  Subhcian  bridge,  along  with  two  others,  withstood  the  attack  of  the 
enemy,  and  effectually  obstructed  their  progress,  until  the  bridge  was  cut 
down  from  behind,  after  which  he  leaped  into  the  river,  and  swam  across 
to  his  friends  in  safety,  amidst  the  darts  of  the  enemy.  In  honour  of  this 
daring  adventure,  a  statue  of  Codes,  as  is  stated  by  Livy,  (ii.  10,)  was 
placed  in  the  Comitium,  and  a  grant  of  land  was  made  to  him,  as  much  as 
he  could  plow  round  in  one  day.  Eaphelius  adduces  another  instance  in 
which  Polybius  employs  vToa-racn;  in  the  same  sense — "  When  the  Rhodi- 
ans,"  says  he,  "  perceive  riiv  tuv  Bvluvnuv  b-^'offTaaiv — the  intrepidity  of  the 
Byzantians."     (Pol.  lib.  vi.  p.  440.)— ^o?. 

2  The  adjective  v'roa-TccTix.o;  is  used  in  this  sense  by  Aristotle,  Eth.  End. 
ii.  5,  5,  and  the  adverb  derived  from  it,  vToa-TXTtx^s,  has  a  corresponding 
signification  in  Polybius,  (lib.  v.  cap,  16,  p.  508,  line  1,)  Tod  Ti  (iaa-tXius 
ii-roffTUTDcu;  <pnffa.vTos — "  the  king  having  spoken  with  firmness.'' — Ed. 

*  "  Qui  signifie  tant  benediction,  c'est  a  dire  vn  souhait  ou  priere  pour 
la  prosperite  d'autruy,  que  beneficence  ou  hberalite  ;" — "  Which  denotes 
blessing — that  is  to  say,  a  desire  or  prayer  for  the  prosperity  of  another, 
as  well  as  beneficence,  or  liberality." 

*  "  le  pense  que  la  raison  de  ceste  derniere  signification  est,  pource  que 
ce  mot  est  en  premier  heu  et  proprement  attribue  a  Dieu ;" — "  I  think 
that  the  reason  of  this  last  signification  is — because  it  is  in  the  first  place 
and  properly  ascribed  to  God." 

«  '•  Par  la  seule  et  simple  volonte  :" — "  Bv  a  mere  simple  exercise  of 
the  will." 


308  COMMENTARY  0^  THE  CHAP.  IX.  6. 

as  men  have  not  the  same  efficacy  in  blessing/  but  yet  not 
unsuitably  by  transference.^ 

To  blessing  Paul  opposes  TrXeove^lav,  (grudging,)  which 
term  the  Greeks  employ  to  denote  excessive  greediness,  as 
well  as  fraud  and  niggardliness.^  I  have  rather  preferred 
the  term  niggardliness  in  this  contrast ;  for  Paul  would  have 
them  give,  not  grudgingly,  but  with  a  liberal  spirit,  as  will 
appear  still  more  clearly  from  what  follows. 

6.  But  this  /say,  He  which  soweth  6.  Hoc  autem  (est) :  Qui  sementem 
sparingly  shall  reap  also  sparingly  ;  facit  parce,  is  parce  messurus  est :  et 
and  he  which  soweth  bountifully  qui  sementem  facit  in  benedictioni- 
shall  reap  also  bountifully.  bus,*inbenedictionibus^etiammetet. 

7.  Every  man  according  as  he  pur-  7.  Unusquisque  secundum  pro- 
poseth  in  his  heart,  so  let  him  give ;  positum  cordis,  non  ex  molestia  aut 
not  grudgingly,  or  of  necessity :  for  necessitate :  nam  hilarem  datorem 
God  loveth  a  cheerful  giver.  diligit  Deus. 

8.  And  God  is  able  to  make  all  8.  Potens  est  autem  Deus  efficere, 
grace  abound  toward  you ;  that  ye,  ut  tota  gratia  in  vos  exuberet :  ut  in 
always  having  all-sufficiency  in  all  omnibus  omnem  sufficientiam  haben- 
thingsy  may  abound  to  every  good  tes,  exuberetis  in  omne  opus  bonum. 
work  : 

9.  (As  it  is  ^vritten.  He  hath  dis-  9.  Quemadmodum  scriptum  est 
persed  abroad  ;  he  hath  given  to  the  (Ps.  cxii.  9) :  Dispersit,  dedit  pau- 
poor :  his  righteousness  remaineth  peribus,  iustitia  eius  manet  in  saecu- 
for  ever.  lum. 

6.  Now  the  case  is  this.^  He  now  commends  alms-giving 
by  a  beautiful  similitude,  comparing  it  to  sowing.  For  in 
sowing,  the  seed  is  cast  forth  by  the  hand,  is  scattered  upon 
the  ground  on  this  side  and  on  that,  is  harrowed,  and  at 

1  "  Que  Dieu  ha ;"— «  That  God  has." 

2  "  God's  blessing  of  us,  and  our  blessing  of  God,  differ  exceedingly. 
For  God  blesseth  us  efficiently,  by  exhibiting  his  mercies  to  us.  We  bless 
God,  not  by  adding  any  good  to  him,  but  declaratively  only.  God's  hene- 
dicere  is  henefacere — his  words  are  ivorks,  but  our  blessing  (as  Aquinas 
says)  is  only  recognoscitimn,  and  expressivum — an  acknowledgment  only 
and  celebration  of  that  goodness  which  God  hath." — Burgesse  on  2  Cor.  i. 
p.  127.— Ed. 

'  "  Qui  signifie  tant  couuoitise  excessiue,  ou  auarice,  que  chichete,  et 
quand  on  rogne  quelque  chose  de  ce  qu'il  faudroit  donner ;" — "  Which  de- 
notes excessive  covetousness  or  avarice,  as  well  as  niggardliness,  and  when 
one  pares  off  something  from  what  he  should  give." 

*  "  En  benedictions,  c'est  a  dire,  a  foison  et  abondamment,  ou  liberale- 
ment ;" — "  In  blessings,  that  is  to  say,  in  plenty  and  abundantly,  or  liber- 
ally." 

*  "  En  benedictions,  ou  liberalement ;" — «  In  blessings?,  or  liberally." 

*  "  Or  ie  di  ceci;" — "  Now  this  I  say." 


CHAP.  IX.  7.     SECOND  EPISTLE  TO  THE  CORINTHIANS.  309 

length  rots ;  and  thus  it  seems  as  good  as  lost.  The  case 
is  similar  as  to  alms-giving.  What  goes  from  you  to  some 
other  quarter  seems  as  if  it  were  a  diminishing  of  what  you 
have,  hut  the  season  of  harvest  will  come,  when  the  fruit  will 
be  gathered.  For  as  the  Lord  reckons  every  thing  that  is 
laid  out  upon  the  poor  as  given  to  himself,  so  he  afterwards 
requites  it  with  large  interest.     (Prov.  xix.  17.) 

Now  for  Paul's  similitude.  He  that  sows  sparingly  will 
have  a  poor  harvest,  corresponding  to  the  sowing :  he  that 
sows  hountifully  and  with  a  full  hand,  will  reap  a  corre- 
spondingly  bountiful  harvest.  Let  this  doctrine  be  deeply 
rooted  in  our  minds,  that,  whenever  carnal  reason  keeps  us 
back  from  doing  good  through  fear  of  loss,  we  may  immedi- 
ately defend  ourselves  with  this  shield — "  But  the  Lord  de- 
clares that  we  are  sowing."  The  harvest,  however,  should 
be  explained  as  referring  to  the  spiritual  recompense  of 
eternal  life,  as  well  as  to  earthly  blessings,  which  God  con- 
fers upon  the  beneficent.  For  God  requites,  not  only  in 
heaven,  but  also  in  this  world,  the  beneficence  of  believers. 
Hence  it  is  as  though  he  had  said,  "  The  more  beneficent 
you  are  to  your  neighbours,  you  will  find  the  blessing  of  God 
so  much  the  more  abundantly  poured  out  upon  you.''  He 
again  contrasts  here  blessing  with  spariyig,  as  he  had  pre- 
viously done  with  niggardliness.  Hence  it  appears,  that  it 
is  taken  to  mean — a  large  and  bountiful  liberality. 

7.  Every  one  according  to  the  purpose  of  his  heart.  As  he 
had  enjoined  it  upon  them  to  give  liberally,  this,  also,  re- 
quired to  be  added— that  liberality  is  estimated  by  God, 
not  so  much  from  the  sum,  as  from  the  disposition.  He  was 
desirous,  it  is  true,  to  induce  them  to  give  largely,  in  order 
that  the  brethren  might  be  the  more  abundantly  aided  ;  but 
he  had  no  wish  to  extort  any  thing  from  them  against  their 
will.  Hence  he  exhorts  them  to  give  willingly,  whatever 
they  might  be  prepared  to  give.  He  places  purpose  of  heart 
in  contrast  with  regret  and  constraint.  For  what  we  do, 
when  compelled  by  necessity,  is  not  done  by  us  with  purpose 
of  heart,  but  with  reluctance.^  Now  the  necessity  meant 
you  must  understand  to  be  what  is  extrinsic,  as  it  is  called — 
^  "  Aiiec  regret  et  tristesse ;"— "  With  regret  and  sadness." 


310  COMMENTARY  ON  THE  CHAP.  IX.  8. 

that  is,  what  springs  from  the  influence  of  others.  For  we 
obey  God,  because  it  is  necessary,  and  yet  we  do  it  willingly. 
We  ourselves,  accordingly,  in  that  case  impose  a  necessity  of 
our  own  accord,  and  because  the  flesh  is  reluctant,  we  often 
even  constrain  ourselves  to  perform  a  duty  that  is  necessary 
for  us.  But,  when  we  are  constrained  from  the  influence  of 
others,  having  in  the  mean  time  an  inclination  to  avoid  it,  if 
by  any  means  we  could,  we  do  nothing  in  that  case  with 
alacrity— nothing  with  cheerfulness,  but  every  thing  with 
reluctance  or  constraint  of  mind. 

Fo7'  God  loveth  a  cheerful  giver.  He  calls  us  back  to  God, 
as  I  said  in  tlie  outset,^  for  alms  are  a  sacrifice.  Now  no 
sacrifice  is  pleasing  to  God,  if  it  is  not  voluntary.  For  when 
he  teaches  us,  that  God  loveth  a  cheerful  giver,  he  intimates 
that,  on  the  other  hand,  the  niggardly  and  reluctant  are 
loathed  by  Him.  For  He  does  not  wish  to  lord  it  over  us, 
in  the  manner  of  a  tyrant,  but,  as  He  acts  towards  us  as  a 
Father,  so  he  requires  from  us  the  cheerful  obedience  of 
children.^ 

8.  And  God  is  able.  Again  he  provides  against  the  base 
thought,  which  our  infidelity  constantly  suggests  to  us. 
"  What !  will  you  not  rather  have  a  regard  to  your  own  in- 
terest ?  Do  you  not  consider,  that  when  this  is  taken  away, 
there  will  be  so  much  the  less  left  for  yourself?"  With  the 
view  of  driving  away  this,  Paul  arms  us  with  a  choice  pro- 
mise— that  whatever  we  give  away  will  turn  out  to  our  ad- 
vantage. I  have  said  already,^  that  we  are  by  nature  ex- 
cessively niggardly — because  we  are  prone  to  distrust,  which 
tempts  every  one  to  retain  with  eager  grasp  what  belongs  to 
him.  For  correcting  this  fault,  we  must  lay  hold  of  this 
promise — that  those  that  do  good  to  the  poor  do  no  less  pro- 
vide for  their  own  interests  than  if  they  were  watering  their 
lands.  For  by  alms-givings,  like  so  many  canals,  they  make 
the  blessing  of  God  flow  forth  towards  themselves,  so  as  to  be 
enriched  by  it.  What  Paul  means  is  this:  "Such  liberality  will 
deprive  you  of  nothing,  but  God  will  make  it  return  to  you 

1  See  p.  307. 
^  2  a  Yne  obeissance  filiale,  qui  soit  prompte  et  franche ;" — "  A  filial  obe- 
dience,, which  is  prompt  and  cheerful." 
3  See  p.  294. 


CHAP.  IX.  9.       SECOND  EPISTLE  TO  THE  CORINTHIANS.  31  1 

in  much  greater  abundance/'  For  he  speaks  of  the  power 
of  God,  not  as  the  Poets  do,  but  after  the  manner  of  Scrip- 
ture, which  ascribes  to  him  a  power  put  forth  in  action,  the 
present  efficacy  of  which  we  ourselves  feel — not  any  inactive 
power  that  we  merely  imagine. 

That  having  all  sufficiency  in  all  things.  He  mentions  a 
twofold  advantage  arising  from  that  grace,  which  he  had  pro- 
mised to  the  Corinthians — that  they  should  have  what  is 
enough  for  themselves,  and  would  have  something  over  and 
above  for  doing  good.  By  the  term  suffUciency  he  points  out 
the  measure  which  the  Lord  knows  to  be  useful  for  us,  for 
it  is  not  always  profitable  for  us,  to  be  filled  to  satiety.  The 
Lord  therefore,  ministers  to  us  according  to  the  measure  of 
our  advantage,  sometimes  more,  sometimes  less,  but  in  such 
a  way  that  we  are  satisfied — which  is  much  more,  than  if 
one  had  the  whole  world  to  luxuriate  upon.  In  this  suffi- 
ciency we  must  abound,  for  the  purpose  of  doing  good  to 
others,  for  the  reason  why  Grod  does  us  good  is — not  that 
every  one  may  keep  to  himself  what  he  has  received,  but 
that  there  may  be  a  mutual  participation  among  us,  accord- 
ing as  necessity  may  require. 

Q.  As  it  is  written,  He  hath  dispersed.  He  brings  forward 
a  proof  from  Psalms  cxii.  9,  where,  along  with  other  excellen- 
cies of  the  pious  man,  the  Prophet  mentions  this,  too, —  that 
he  will  not  be  w^anting  in  doing  good,  but  as  water  flows 
forth  incessantly  from  a  perennial  fountain,  so  the  gushing 
forth  of  his  liberality  will  be  unceasing.  Paul  has  an  eye 
to  this — that  we  be  not  weary  in  well  doing,  (Gal.  vi.  9,)  and 
this  is  also  what  the  Prophet's  words  mean.^ 

10.  Now  he  that  ministereth  seed         10.  Porro  qui  suppeditat  semen 

to  the  sower,  both  minister  bread  seminanti,  is  et  panem  in  cibum  sup- 

for  your  food,  and  multiply   your  peditet,  et  multiplicet  sementem  ves- 

seed  sown,  and  increase  the  fruits  of  tram,  et  augeat  proventus  iustitiae 

your  righteousness ;)  vestrse. 

^  Our  author,  when  commenting  on  the  passage  here  referred  to,  re- 
marks :  "  This  passage  is  quoted  by  Paul,  (2  Cor.  ix.  9,)  in  which  he  in- 
forms us,  that  it  is  an  easy  matter  for  God  to  bless  us  with  plenty,  so  that 
Ave  may  exercise  our  bounty  freely,  deliberately,  and  impartially,  and  this 
accords  best  with  the  design  of  the  Prophet." — Calvin  on  the  Psalms,  vol. 
iv.  p.  ^29.— Ed. 


312  COMMENTARY  ON  THE  CHAP.  IX.  10. 

11.  Being  enriched  in  every  thing  11.  Ut  in  omnibus  locupletemini 
to  all  boiintifulness,  Avliich  causeth  in  omnem  simpUcitatem,  quse  per 
through  us  thanksgiving  to  God.  vos    producit    gratiarum    actionem 

Deo. 

12.  For  the  administration  of  12.  Nam  ministerium  huius  func- 
this  service  not  only  supplieth  the  tionis^  non  solum  supplet  ea  quae  de- 
want  of  the  saints,  but  is  abun-  sunt  Sanctis:  verum  etiam  exube- 
dant  also  by  many  thanksgivings  rat  in  hoc,  quod  per  multos  agantur 
unto  God  ;  gratise  Deo : 

13.  (Whiles  by  the  experiment  of  13.  Quod  per  probationem  minis- 
this  ministration,  they  glorify  God  terii  huius  gloriticant  Deuni  super 
for  your  professed  subjection  unto  obedientia  consensus  vestri  in  Evan- 
the  gospel  of  Christ,  and  for  your  gelium  Christi :  et  de  simplicitate 
liberal  distribution  unto  them,  and  commuaicationis  in  ipsos,  et  in  om- 
unto  all  men ;)  nes : 

14.  And  by  their  prayer  for  you,  14.  Et  precatione  eorum  pro  vo- 
which  long  after  you  for  the  exceed-  bis :  qui  desiderant  vos  propter  emi- 
ing  grace  of  God  in  you.  nentem  Dei  gratiam  in  vobis. 

15.  Thanks  he  unto  God  for  his  15.  Gratia  autem  Deo  super  in- 
unspeakable  gift.  enarrabili  suo  munere. 

10.  He  that  supplieth.  A  beautiful  circumlocution,  in 
place  of  the  terra  Ood,  and  full  of  consolation.^  For  the  per- 
son that  sows  seed  in  the  proper  season,  appears  when  reap- 
ing to  gather  the  fruit  of  his  labour  and  industry,  and  sow- 
ing appears  as  though  it  were  the  fountainhead  from  which 
food  flows  forth  to  us.  Paul  opposes  this  idea,  by  maintain- 
ing that  the  seed  is  afforded  and  the  food  is  furnished  by  the 
favour  of  God  even  to  the  husbandmen  that  sow,  and  who 
are  looked  upon  as  supporting  themselves  and  others  by 
their  efl'orts.  There  is  a  similar  statement  in  Deut.  viii.  16, 
18 — God  fed  thee  with  manna — -food  which  thy  fathers  knew 
not :  lest  perhaps  when  thou  hast  come  into  the  land  which 
he  shall  give  thee,  thou  shouldst  say,  My  hand  and  my  strength 
have  gotten  me  this  wealth ;  for  it  is  the  Lord  that  giveth 
power  to  get  wealth,  Sc. 

Supply.  Here  there  are  two  diflerent  readings,  even  in 
the  Greek  versions.  For  some  manuscripts  render  the  three 
verbs  in  the  future — will  supply,  will  multiply,  will  increase.^ 
In  this  way,  there  would  be  a  confirmation  of  the  foregoing 

1  «  De  ceste  oblation ;"— "  Of  this  offering." 

2  "  The  words  «  Inxo^nyuv — fi^uo-iv  are  a  periphrasis  of  God  (i.e.,  the 
Good  Being)  '  who  giveth  us  all  things  richly  to  enjoy.'  It  is  formed  on 
Isaiah  Iv,  10." — Bloomfield. — Ed. 

8  "  The  Vatican  MS.  reads  with  the  futures — xH*>y*>'^-*i  {will  supply,) 
-rXn^vviT,  (will  multiply,)  and  u.llriffu,  (ivill  increase)." — Penn. — Ed. 


CHAP.  IX.  10.       SECOND  EPISTLE  TO  THE  CORINTHIANS.  313 

statement,  for  it  is  no  rare  thing  with  Paul  to  repeat  the  same 
promise  in  different  words,  that  it  may  be  the  better  im- 
pressed upon  men's  minds.  In  other  manuscripts  these 
words  occur  in  the  infinitive  mood,  and  it  is  well  known 
that  the  infinitive  is  sometimes  used  in  place  of  the  opta- 
tive. I  rather  prefer  this  reading,  both  because  it  is  the 
more  generally  received  one,  and  because  Paul  is  accustomed 
to  follow  up  his  exhortations  with  prayers,  entreating  from 
God  what  he  liad  previously  comprised  in  his  doctrine  ; 
though  at  the  same  time  the  former  reading  would  not  be 
unsuitable. 

/  Bread  for  food.  He  mentions  a  two-fold  fruit  of  the 
blessing  of  God  upon  us — first,  that  we  have  a  sufficiency 
for  ourselves  for  the  support  of  life ;  and,  secondly,  that  we 
have  something  to  lay  up  for  relieving  the  necessities  of 
others.  For  as  we  are  not  born  for  ourselves  merely,^  so  a 
Christian  man  ought  neither  to  live  to  himself,  nor  lay  out 
what  he  has,  merely  for  his  own  use.- 

Under  the  terms  seed,  smd  fru{ts''of  righteousness,  he  refers 
to  alms.  The  fruits  of  righteousness  he  indirectly  contrasts 
with  those  returns  that  the  greater  number  lay  up  in  cellars, 
barns,  and  keeping-places,  that  they  may,  every  one  of  them, 
cram  in  whatever  they  can  gather,  nay,  scrape  together,  so 
as  to  enrich  themselves.  By  the  former  term  he  expresses 
the  means  of  doing  good  ;  by  the  latter  the  work  itself,  or 
office  of  love  f  for  righteousness  is  taken  here,  by  synecdo- 
che, to  mean  beneficence.  "  May  God  not  only  supply  you 
with  what  may  be  sufficient  for  every  one's  private  use,  but 
also  to  such  an  extent,  that  the  fountain  of  your  liberality, 
ever  flowing  forth,  may  never  be  exhausted  !"/lf,  however, 
it  is  one  department  of  righteousness — as  assuredly  it  is  not 
the  least ^ — to  relieve  the  necessities  of  neighbours,  those 
must  be  unrighteous  who  neglect  this  department  of  duty^ 

1  Our  Author  has  here  very  probably  in  his  eye  a  celebrated  passage  in 
Horace— "Nos  numerus  sumus,  et  fruges  consumere  nati;"— "  We  do  but 
add  to  the  numbers  of  mankind,  and  seem  born  only  to  consume  the  fruits 
of  the  earth."     (Hor.  Ep.  i.  2,  11.)— Ed. 

2  «  L'assistance  laquelle  on  fait  par  charite ;"— "  The  assistance  which 
one  gives  in  love." 

3  «  Comme  a  la  verite  s'en  est  vne  des  principales ;"—  "  As  in  truth  it  is 
one  of  the  chief. " 


314  COMMKNTAKY  UN  THE  OHAP.  IX.  11. 

11.  May  he  enriched  unto  all  bounti/ulness.  Again  he 
makes  use  of  the  term  bounti/ulness,  to  express  the  nature 
of  true  liberality — when,  casting  all  our  care  upon  God,  (1 
Peter  v.  7,)  we  cheerfully  lay  out  what  belongs  to  us  for 
whatever  purposes  he  directs.  He  teaches  us^  that  these  are 
the  true  riches  of  believers,  when,  relying  upon  the  provi- 
dence of  God  for  the  sufficiency  of  their  support,  they  are 
not  by  distrust  kept  back  from  doing  good.  Nor  is  it  with- 
out good  reason,  that  he  dignifies  with  the  title  of  affluence 
the  satisfying  abundance  of  a  mind  that  is  simple,  and  con- 
tented with  its  moderate  share ;  for  nothing  is  more  famished 
and  starved  than  the  distrustful,  who  are  tormented  with  an 
anxious  desire  of  having. 

Which  produces  through  you.  He  commends,  in  considera- 
tion of  another  result,  the  alms  which  they  were  about  to 
bestow — that  they  would  tend  to  promote  the  glory  of  God. 
He  afterwards,  too,  expresses  this  more  distinctly,  with  am- 
plification, in  this  way  :  "  Besides  the  ordinary  advantage  of 
love,  they  will  also  produce  thanksgiving.''  Now  he  amplifies 
by  saying,  that  thanks  will  he  given  to  God  hy  many,  and 
that,  not  merely  for  the  liberality  itself,  by  which  they  have 
been  helped,  but  also  for  the  entire  measure  of  piety  among 
the  Corinthians. 

By  the  term  administration,  he  means  what  he  had  un- 
dertaken at  the  request  of  the  Churches.  Now  what  we 
render  functionem  (service),  is  in  the  Greek  Xetrovpyia — a  term 
that  sometimes  denotes  a  sacrifice,  sometimes  any  office  tliat 
is  publicly  assigned.^     Either  of  them  will  suit  this  passage 

^  "  Or  yci  il  nous  remonstre  et  donne  a  entendre ;" — "  Now  here  he  shows 
us  and  gives  us  to  understand." 

2  The  term  xitrov^yla.  is  very  frequently  made  use  of  in  the  Septuagint, 
in  connection  with  the  sacrifices  and  other  services  of  the  priests  and  Le- 
vites.  (See  Exod.  xxxviii.  21;  Numb.  iv.  24,  and  viii.  22.)  It  is  com- 
monly employed  by  the  Greek  writers  to  denote  a  public  service,  more 
especially  at  Athens,  discharged  by  the  richer  citizens  at  their  own  expense, 
and  usually  in  rotation.  The  xurov^yo),  says  Potter,  in  his  Grecian  Anti- 
quities, (vol.  i.  pp.  99, 100,)  were  "persons  of  considerable  estates,  who,  by 
their  own  tribe,  or  the  whole  people,  were  ordered  to  perform  some  public 
duty,  or  supply  the  commonwealth  with  necessaries  at  their  own  expenses. 
Of  these  there  were  diverse  sorts,  all  of  which  were  elected  out  of  twelve 
hundred  of  the  richest  citizens,  who  were  appointed  by  the  people  to  un- 
dergo, when  they  should  be  required,  all  the  burdensome  and  chargeable 


CHAP.  IX.  14.       SECOND  EPISTLE  TO  THE  CORINTHIAXS.  315 

well.  For  on  the  one  hand,  it  is  no  unusual  thing  for  alms 
to  be  termed  sacrifices ;  and,  on  the  other  hand,  as  on  occa- 
sion of  offices  being  distributed  among  citizens,^  no  one 
grudges  to  undertake  the  duty  that  has  been  assigned  him, 
so  in  the  Church,  imparting  to  others  ought  to  be  looked 
upon  as  a  necessary  duty.^  The  Corinthians,  therefore,  and 
others,  by  assisting  the  brethren  at  Jerusalem,  presented  a 
sacrifice  to  God,  or  they  discharged  a  service  that  was  pro- 
per, and  one  which  they  were  bound  to  fulfil.  Paul  was  the 
minister  of  that  sacrifice,  but  the  term  ministry,  or  service, 
may  also  be  viewed  as  referring  to  the  Corinthians.  It  is, 
however,  of  no  particular  importance. 

13.  By  the  experiment  of  that  administration.  The  term 
experiment  here,  as  in  a  variety  of  other  places,  means  proof 
or  trial.^     For  it  was  a  sufficient  token  for  brino-ino'  the  love 

o      o 

of  the  Corinthians  to  the  test — that  they  were  so  liberal  to 
brethren  that  were  at  a  great  distance  from  them.  Paul, 
however,  extends  it  farther — to  their  concurrent  obedience 
in  the  gospel.*  For  by  such  proofs  we  truly  manifest,  that 
we  are  obedient  to  the  doctrine  of  the  gospel.  Now  their 
concurrence  appears  from  this — that  alms  are  conferred 
with  the  common  consent  of  all. 

14.  And  their  prayer.  He  omits  no  advantage  which 
may  be  of  any  use  for  stirring  up  the  Corinthians.^      In  the 

offices  in  the  commonwealth,  every  tribe  electing  an  hundred  and  twenty 
out  of  their  own  body,  though  this  was  contrary  to  Solon's  constitution,  by 
which  every  man,  of  what  quality  soever,  was  obliged  to  serve  the  public 
according  to  his  ability,  with  this  exception  only,  that  two  offices  should 
not  be  imposed  on  the  same  person  at  once,  as  we  are  informed  by  Demos- 
thenes, in  his  oration  against  Leptines,  where  he  likewise  mentions  an 
ancient  law,  requiring  every  man  to  undergo  some  XnTov^yia  every  second 
year." — Ed. 

^  "  Les  charges  estans  distribuees,  en  vne  ville  entre  les  citoyens  d'icelle  ;" 
"  Offices  being  distributed  in  a  town  among  the  citizens  of  it." 

*  "  Ainsi  en  I'Eglise  la  communication  consiste  en  ce  que  chacun  s'ae- 
quitte  enuers  ses  prochains  de  ce  qu'il  leur  doit  en  charite;"— "  So  in  the 
Church,  imparting  to  others  consists  in  every  one's  discharging  to  his  neigh- 
bours, what  he  owes  them,  in  love." 

8  "  Tesmoignage,  enseignement,  ou  experience ;" — "  Proof,  voucher,  or 
trial." 

*  "  Leur  obeissance  qu'ils  rendoyent  tons  d'vn  accord  a  I'euangile ;" — 
"  Their  obedience  which  they  rendered,  all  with  one  accord,  to  the  gospel." 

^  "  Qui  puisse  seruir  a  esmouuoir  et  encourager  les  Corinthiens ;" — 
*'  That  may  serve  to  stir  up  and  encourage  the  Corinthians," 


316 


COxAlMENTARY  ON  THE 


CHAP.  IX.  I  4. 


first  place,  he  has  made  mention  of  the  comfort  that  be- 
lievers would  experience ;  secondly,  the  thanksgiving,  by 
means  of  which  God  was  to  be  glorified.  Nay  more,  he  has 
said  that  this  would  be  a  confession,  which  would  manifest 
to  all  their  unanimous  concurrence  in  faith,  and  in  pious  obe- 
dience. He  now  adds  the  reward  that  the  Corinthians 
would  receive  from  the  saints — good-will  springing  from 
gratitude,^  and  earnest  prayers.  "  They  will  have,''  says  he, 
*'  the  means  of  requiting  you  in  return  ;  for  they  will  regard 
you  with  the  love  with  which  they  ought,  and  they  will  be 
careful  to  commend  you  to  Grod  in  their  prayers.''  At  length, 
as  though  he  had  obtained  his  desire,  he  prepares  himself^ 
to  celebrate  the  praises  of  God,  by  which  he  was  desirous  to 
testify  the  confidence  felt  by  him,  as  though  the  matter 
were  already  accomplished. 


CHAPTER  X. 


1.  Now  I  Paul  myself  beseech 
you  by  the  meekness  and  gentleness 
of  Christ,  who  in  presence  am  base 
among  you,  but  being  absent  am 
bold  toward  you : 

2.  But  I  beseech  you,  that  I  may 
not  be  bold  when  I  am  present  with 
that  confidence  wherewith  I  think 
to  be  bold  against  some,  which  think 
of  us  as  if  we  walked  according  to 
the  flesh. 

3.  For  though  we  walk  in  the 
flesh,  we  do  not  war  after  the  flesh : 

4.  (For  the  weapons  of  our  war- 
fare are  not  carnal,  but  mighty 
through  God  to  the  pulling  down  of 
strong  holds ;) 

5.  Casting  down  imaginations,  and 
every  high  thing  that  exalteth  itself 
against  the  knowledge  of  God,  and 
bringing  into  captivity  every  thought 
to  the  obedience  of  Christ ; 

'  "  Procedante  de  la  recognoissance  du  benefice  qu'ils  auoyent  receu  des 
Corinthiens  ;■'■ — "  Proceeding  from  an  acknowledgment  of  the  kindness 
that  they  had  received  from  the  Corinthians." 

2  "  D'vne  grande  affection ;" — "  With  great  ardour." 

*  "  Je  vous  exhorte,  ou  prie ;" — "  I  exhort  or  entreat  you." 

*  *'  Et  reduisons  en  captiuite  toute  intelligence,  ou,  amenans  comme  pri- 


1.  Porro  ipse  ego  Paulus  exhor- 
tor  vos^  per  lenitatem  et  mansuetu- 
dhiem  Christi,  qui  secundum  faciem 
humilis  quidem  sum  inter  vos,  ab- 
sens  autem  audax  sum  in  vos. 

2.  Rogo  autem,  ne  praeseus  au- 
deam  ea  fiducia,  qua  cogito  audax 
esse  in  quosdam,  qui  nos  sestimant, 
acsi  secundum  carnem  ambulare- 
mus. 

3.  Nam  in  carne  ambulantes,  non 
secundum  carnem  militamus. 

4.  Siquidem  arm  a  militise  nostras 
non  carnalia  sunt,  sed  potentia  ]3eo 
ad  destructionem  munitionum,  qui- 
bus  consilia  destruimus. 

5.  Et  omnem  celsitudinem,  quae 
extollitur  adversus  cognitionem  Dei : 
et  captivam  ducimus  omnem  cogita- 
tionem  ad  obediendum  Christo  :* 


CHAP.  X.  1.       SECOND  EPISTLE  TO  THE  CORINTHIANS.  31 7 

6  And  having  in  a  readiness  to  6.  Et  in  proniptu  habemus  vindic- 
revenge  all  disobedience,  when  your  tarn  adversus  omnem  inobedientiam, 
obedience  is  fulfilled.  quum  impleta  fuerit  vestra  obedien- 

tia. 

Having  finished  his  exhortation,  he  now  proceeds  partly 
to  refute  the  calumnies  with  which  he  had  been  defamed  by 
the  false  apostles,  and  partly  to  repress  the  insolence^  of 
certain  wicked  persons,  who  could  not  bear  to  be  under  re- 
straint. Both  parties,  with  the  view  of  destroying  Paul's 
authority,  construed  the  vehemence  with  which  he  thundered 
in  his  Epistles  to  be  ^paaoSetXiav — (mere  bravado,)^  because 
when  present  he  was  not  equally  prepared  to  show  himself 
off  in  respect  of  appearance,  and  address,  but  was  mean 
and  contemptible.  "  See,'^  said  they,  "  here  is  a  man,  that, 
under  a  consciousness  of  his  inferiority,  is  so  very  modest 
and  timid,  but  now,  when  at  a  distance,  makes  a  fierce  at- 
tack !  Why  is  he  less  bold  in  speech  than  in  letters  ?  Will 
he  terrify  us,  when  he  is  at  a  distance,  who,  when  present,  is 
the  object  of  contempt  ?  How  comes  he  to  have  such  confi- 
dence as  to  imagine,  that  he  is  at  liberty  to  do  anything 
with  us  V'^  They  put  speeches  of  this  kind  into  circulation, 
with  the  view  of  disparaging  his  strictness,  and  even  render- 
ing it  odious.  Paul  replies,  that  he  is  not  hold  except  in  so 
far  as  he  is  constrained  by  necessity,  and  that  the  meanness 
of  his  bodily  presence,  for  which  he  was  held  in  contempt, 
detracted  nothing  from  his  authority,  inasmuch  as  he  was 
distinguished  by  spiritual  excellence,  not  by  carnal  show. 
Hence  those  would  not  pass  with  impunity,  who  derided 
either  his  exhortations,  or  his  reproaches,  or  his  threatenings. 
The  words  /  myself  are  emphatic  ;  as  though  he  had  said, 
that  however  the  malevolent  might  blame  him  for  incon- 
stancy, he  was  in  reality  not  changeable,  but  remained  uni- 
formly the  same. 

sonnier,  toute,"  &c. ; — "  And  we  bring  into  captivity  every  thought,  or, 

leading  forth  as  a  prisoner  every,"  &c. 

^  "  L'insolence  et  audace ;" — "  The  insolence  and  audacity." 

'  "  Vne  hardiesse  d'vn  vanterau ;" — "  The  boldness  of  a  braggadocio." 

e^cctro^uXtec  is  a  compound  oi  S^diro;  (boldness)  and  ^liXia  {timidity.) 

»  "  Qu'il  pense  auoir  toute  authorite  sur  nous  :" — "  That  he  thinks  he 

has  entire  authority  over  us." 


318  COMMENTARY  ON  THE  CHAP.  X.  1 

1.  I  exhort  you.  The  sj3eec1i  is  abrupt,  as  is  frequently 
the  case  with  speeches  uttered  under  the  influence  of  strong 
feeling.  The  meaning  is  this :  "  I  beseech  you,  nay  more, 
I  earnestly  entreat  you  by  the  gentleness  of  Christ,  not  to 
compel  me,  through  your  obstinacy,  to  be  more  severe  than 
I  would  desire  to  be,  and  than  I  will  be,  towards  those 
who  despise  me,  on  the  ground  of  my  having  nothing  excel- 
lent in  external  appearance,  and  do  not  recognise  that  spi- 
ritual excellence,  ^\\t\\  which  the  Lord  has  distinguished  me, 
and  by  which  I  ought  rather  to  be  judged  of 

The  form  of  entreaty,  which  he  makes  use  of,  is  taken 
from  the  subject  in  hand,  when  he  says — by  the  meekness  and 
gentleness  of  Christ.  Calumniators  took  occasion  to  find 
fault  with  him,  because  his  bodily  presence  was  deficient  in 
dignity,^  and  because,  on  the  other  hand,  when  at  a  distance, 
he  thundered  forth  in  his  Epistles.  Both  calumnies  he  be- 
fittingly  refutes,  as  has  been  said,  but  he  declares  here,  that 
nothing  delights  him  more  than  gentleness,  w^hich  becomes  a 
minister  of  Christ,  and  of  which  the  Master  himself  furnished 
an  example.  Learn  of  me,  says  he,  for  I  am  meek  and 
lowly.  My  yoke  is  easy  and  my  burden  is  light.  (Matt.  xi. 
29,  30.)  The  Prophet  also  says  of  him.  His  voice  will  not 
be  heard  in  the  streets  :  a  bruised  reed  he  shall  not  break,  &c. 
(Isaiah  xlii.  2,  3.)  That  gentleness,  therefore,  which  Christ 
showed,  he  requires  also  from  liis  servants.  Paul,  in  making 
mention  of  it,  intimates  that  he  is  no  stranger  to  it.^  "  I 
earnestly  beseech  you  not  to  despise  that  gentleness,  which 
Christ  showed  us  in  his  own  person,  and  shows  us  every  day 
in  his  servants,  nay  more,  which  ye  see  in  me." 

Who  in  presence.  He  repeats  this,  as  if  in  the  person  of 
his  adversaries,  by  way  of  imitating  them.'"^  Now  he  con- 
fesses, so  far  as  words  go,  w^hat  they  upbraided  him  with, 
yet,  as  we  shall  see,  in  such  a  way  as  to  concede  nothing  to 
them  in  reality. 

*  "  Auoit  bien  peu  de  dignite  et  maieste  en  apparence ;" — "  Had  very 
little  dignity  and  majesty  in  appearance." 

*  •'  II  n'est  pas  nouueau  a  la  pratiquer ;" — "  He  is  no  stranger  to  the 
practice  of  it." 

'  "  En  contrefaisant  les  propos  qu'ils  tenoyent  de  luy  ;" — "  By  imitating 
the  speeches  that  they  uttered  respecting  him." — See  vol.  i.  p.  65. 


CHAP.  X.  2.        SECOND  EPISTLE  TO  THE  CORINTHIANS.  319 

2.  /  beseech  you,  that  I  may  not  be  bold,  when  I  am  present. 
Some  think,  that  the  discourse  is  incomplete,  and  that  he 
does  not  express  the  matter  of  his  request.^     I  am  rather  of 
opinion,   however,   that  what  was  wanting   in   the   former 
clause  is  here  completed,  so  that  it  is  a  general  exhortation  : 
"  Show  yourselves  docile  and  tractable  towards  me,  that  I 
may  not  be  constrained  to  be  more  severe.''     It  is  the  duty 
of  a  good  pastor  to  allure  his  sheep  peacefully  and  kindly, 
that  they  may  allow  themselves  to  be  governed,  rather  than 
to  constrain  them  by  violence.     Severity,  it  is  true,  is,  I  ac- 
knowledge, sometimes  necessary,  but  we  must  always  set  out 
vfiih.  gentleness,  and  persevere  in  it,  so  long  as  the  hearer  shews 
himself  tractable.^   Severity  must  be  the  last  resource.    "We 
must,''  says  he,  "  try  all  methods,  before  having  recourse  to 
rigour ;  nay  more,  let  us  never  be  rigorous,  unless  we  are 
constrained  to  it."     In  the  mean  time,  as  to  their  reckoning 
themselves  pusillanimous  and  timid,  when  he  had  to  come 
to  close  quarters,  he  intimates  that  they  were  mistaken  as 
to  this,  when  he  declares  that  he  will  stoutly  resist  face  to 
face  the  contumacious.^     "  They  despise  me,"  says  he,   "  as 
if  I  were  a  pusillanimous  person,  but  they  will  find  that  I 
am  braver  and  more  courageous  than  they  could  have  wished, 
when  they  come  to  contend  in  good  earnest."     From  this 
we  see,  when  it  is  time  to  act  with  severity — after  we  have 
found,  on  trial  being  made,  that  allurements  and  mildness 
have  no  good  effect.     "  I  shall  do  it  with  reluctance,"  says 
Paul,  "  but  still  I  have  determined  to  do  it."     Here  is  an  ad- 
mirable medium  ;  for  as  we  must,  in  so  far  as  is  in  our  power, 
draw  men  rather  than  drive  them,  so,  when  mildness  has  no 
effect,  in   dealing  with  those  that  are  stern  and  refractory, 
rigour  must  of  necessity  be  resorted  to :  otherwise  it  will  not 
be  moderation,   nor  equableness  of   temper,   but   criminal 
cowardice.'* 

Who  account  of  us.     Erasmus  renders  it — "  Those  who 

1  "  Et  le  sens  seroit,  le  vous  prie,  afin  qu'il  ne  faille  point  vser  de 
hardiesse ;"— "  And  the  meaning?  would  be,  I  beseech  you,  in  order  that  I 
may  not  have  occasion  to  use  boldness." 

«  «  Docile  et  traittable  ;"— "  Teachable  and  tractable." 

«  «  Aux  rebelles  et  obstinez  ;"— "  The  rebellious  and  obstinate." 

*  «  Couardice  ou  nonchalance  ;"— "  Cowardice  or  indifference." 


320  COMMENTARY  ON  THE  CHAP,  X.  2. 

think  that  we  walk,  as  it  were,  according  to  the  flesh/'  Tlie 
Old  Interpreter  came  nearer,  in  my  opinion,  to  Paul's  true 
meaning — "  Qui  nos  arbitrantur,  tanquam  secundum  carnem 
ambulemus  \' — ("  Those  who  think  of  us  as  though  we 
walked  according  to  the  flesh  \'^)  though,  at  the  same  time, 
the  phrase  is  not  exactly  in  accordance  with  the  Latin 
idiom,  nor  does  it  altogether  bring  out  the  Apostle's  full 
meaning.  For  Xoyui^eaOaL  is  taken  here  to  mean — reckoning 
or  esteeming!^  "  They  think  of  us,"  says  Paul,  "  or  they 
take  this  view  of  us,  as  though  we  walked  according  to  the 
flesh." 

To  walk  according  to  the  flesh,  Chrysostom  explains  to 
mean — acting  unfaithfully,  or  conducting  one's  self  impro- 
perly in  his  office  -^  and,  certainly,  it  is  taken  in  this  sense  in 
various  instances  in  Paul's  writings.  The  term  flesh,  how- 
ever, I  rather  understand  to  mean — outward  pomp  or  show, 
by  which  alone  the  false  Apostles  are  accustomed  to  recom- 
mend themselves.  Paul,  therefore,  complains  of  the  unrea- 
sonableness of  those  who  looked  for  nothing  in  him  except 
the  flesh,  that  is,  visible  appearance,  as  they  speak,  or  in  the 
usual  manner  of  persons  who  devote  all  their  efforts  to  ambi- 
tion. For  as  Paul  did  not  by  any  means  excel  in  such  en- 
dowments, as  ordinarily  procure  praise  or  reputation  among 
the  children  of  this  world,  (Luke  xvi.  8,)  he  was  despised  as 
though  he  had  been  one  of  the  common  herd.    But  by  whom  '^ 

1  Wiclif  (1380)  renders  it:  "  that  demen"  {i.e., judge)  "  us  as  if  we 
wandren  aftir  the  fleisch."  Tyndale  (1534,)  CranmeV  (1539,)  and  Geneva 
(1557,)  read  as  follows:  "which  repute  us  as  though  we  walked  carnally." 
Rheims  (1582) — "  which  thinke  us  as  though  we  walke  according  to  the 
flesh."— ^c/. 

"^  "  The  sense  is,  '  I  entreat,  I  say,  that  I  may  not  have  to  be  bold  when 
I  am  present,  with  that  confidence,  wherewith  1  intend  to  be  bold  against 
certain,  who  regard  me  as  walking  after  the  Jlesh,'  i.e.,  guided  by  worldly 
principles.  There  seems  to  be  a  paranomasia  in  Xoyi^of/.ixi  and  Xeyi^o- 
(ji'ivovi,  which,  if, introduced  into  English,  may  perhaps  be  best  expressed 
by  reckon.^' — Bloom jxeld. — JEd. 

2  "  Nee  satis  recte  (ut  opinor)  Chrysostomus  xara  aa^Ko.  perinde  expo- 
suit,  acsi  accusaretur  Apostolus  eo  nomine  quod  SpirituDei  non  duceretur, 
sed  pravis  carnis  afFectibus  ;" — "  Nor  is  it  altogether  with  propriety,  in  my 
opinion,  that  Chrysostom  has  explained  ^.«Ta  o-«^x«,  as  if  the  Apostle  were 
accused  on  this  ground — that  he  was  not  led  by  the  Spirit  of  God,  but  by 
the  depraved  aflections  of  the  flesh." — Beza  — Ed. 

*  "  Mais  qui  estoyent  ceux  qui  le  mesprisoyent  ainsi?" — "But who  are 
those  that  despised  him  thus  V 


CHAP.  X.  4.       SECOND  EPISTLE  TO  THE  CORINTHIANS.  321 

Certainly,  by  the  ambitious,  who  estimated  him  from  mere 
appearance,  while  they  paid  no  regard  to  what  lay  con- 
cealed within. 

3.  For  though  we  walk  in  the  flesh.  Walking  in  the  flesh 
means  here — living  in  the  world  ;  or,  as  he  expresses  it  else- 
where, heing  at  home  in  the  body.  (2  Cor.  v.  6.)  For  he  was 
shut  up  in  the  prison  of  his  body.  This,  however,  did  not 
prevent  the  influence  of  the  Holy  Spirit  from  showing  itself 
marvellously  in  his  weakness.  There  is  here  again  a  kind 
of  concession,  which,  at  the  same  time,  is  of  no  service  to  his 
adversaries. 

Those  war  according  to  the  flesh,  who  attempt  nothing  but 
in  dependence  upon  worldly  resources,  in  which  alone,  too, 
they  glory.  They  have  not  their  confidence  placed  in  the 
government  and  guidance  of  the  Holy  Spirit.  Paul  declares 
that  he  is  not  one  of  this  class,  inasmuch  as  he  is  furnished 
with  other  w^eapons  than  those  of  the  flesh  and  the  world. 
Now,  what  he  affirms  respecting  himself  is  applicable,  also,  to 
all  true  ministers  of  Christ.^  For  they  carry  an  inestimable 
treasure  in  earthen  vessels,  as  he  had  previously  said.  (2  Cor. 
iv.  7.)  Hence,  however  they  may  be  surrounded  with  the 
infirmities  of  the  flesh,  the  spiritual  power  of  God,  neverthe- 
less, shines  forth  respleriidently  in  them. 

4.  For  the  weapons  of  our  warfare.  The  warfare  corre- 
sponds with  the  kind  of  weapons.  He  glories  in  being  fur- 
nished with  sjnritual  weapons.  The  warfare,  accordingly, 
is  spiritual.  Hence  it  follows  by  way  of  contraries,^  that  it 
is  not  according  to  the  flesh.  In  comparing  the  ministry  of 
the  gospel  to  a  warfare,  he  uses  a  most  apt  similitude.  The 
life  of  a  Christian,  it  is  true,  is  a  perpetual  warfare,  for  who- 
ever gives  himself  to  the  service  of  God  will  have  no  truce 
from  Satan  at  any  time,  but  will  be  harassed  with  incessant 
disquietude.  It  becomes,  however,  ministers  of  the  word 
and  pastors  to  be  standard-bearers,  going  before  the  others  ; 
and,  certainly,  there  are  none  that  Satan  harasses  more, 


^  "  Tous  vrais  seruiteurs  et  ministres  de  Jesus  Christ ;" — "  All  true  ser- 
vants and  ministers  of  Jesus  Christ." 

2  "  Par  vn  argument  prins  (comme  on  appelle)  des  choses  contraires :" 
— "  By  an  argument  taken  (as  the  expression  is)  from  things  contrary." 

VOL.  n.  X 


322  COMMENTARY  ON  THE  CHAP.  X.  4. 

that  are  more  severely  assaulted,  or  that  sustain  more 
numerous  or  more  dreadful  onsets.  That  man,  therefore,  is 
mistaken,  who  girds  himself  for  the  discharge  of  this  office, 
and  is  not  at  the  same  time  furnished  with  courage  and 
bravery  for  contending ;  for  he  is  not  exercised  otherwise 
than  in  fighting.  For  we  must  take  this  into  account,  that 
the  gospel  is  like  a  fire,  by  which  the  fury  of  Satan  is  en- 
kindled. Hence  it  cannot  but  be  that  he  will  arm  himself 
for  a  contest,  whenever  he  sees  that  it  is  advanced. 

But  by  what  weapons  is  he  to  be  repelled  ?  It  is  only  by 
spiritual  weapons  that  he  can  be  repelled.  Whoever,  there- 
fore, is  unarmed  with  the  influence  of  the  Holy  Spirit,  how- 
ever he  may  boast  that  he  is  a  minister  of  Christ,  will  never- 
theless, not  prove  himself  to  be  such.  At  the  same  time,  if 
you  would  have  a  full  enumeration  of  spiritual  weapons, 
doctrine  must  be  conjoined  with  zeal,  and  a  good  conscience 
with  the  efficacy  of  the  Spirit,  and  with  other  necessary  graces. 
Let  now  the  Pope  go,  and  assume  to  himself  the  apostolic 
dignity.^  "What  could  be  more  ridiculous,  if  our  judgment  is 
to  be  formed  in  accordance  with  the  rule  here  laid  down  by 
Paul ! 

Mighty  through  God.  Either  according  to  God,  or  from 
God.  I  am  of  opinion,  that  there  is  here  an  implied  antithesis, 
so  that  this  strength  is  placed  in  contrast  with  the  weakness 
which  appears  outwardly  before  the  world,  and  thus,  paying 
no  regard  to  the  judgments  of  men,  he  would  seek  from  God 
approbation  of  his  fortitude.^  At  the  same  time,  the  anti- 
thesis will  hold  good  in  another  sense — that  the  power  of 
his  arms  depends  upon  God,  not  upon  the  world. 

In  the  demolishing  of  fortresses.  He  makes  use  of  the 
term  fortresses  to  denote  contrivances,  and  every  high  thing 
that  is  exalted  against  God,^  as  to  which  we  shall  find  him 

^  "  Qu'il  s'attribue  tant  qu'il  voudra  le  titre  de  dignite  Apostolique ;" — 
*•'  Let  him  assume  to  himself,  as  much  as  he  pleases,  the  title  of  Apostolic 
dignity." 

'^  "  Ainsi  le  sens  seroit,  que  laissant  la  tous  les  jugemens  des  hommes,  il 
se  retireroit  vers  Dieu  pour  auoir  approbation  de  sa  force ;" — "  Thus  the 
meaning  would  be,  that,  disregarding  all  the  judgments  of  men,  he  would 
direct  his  view  God-ward  to  have  approbation  of  his  fortitude." 

^  "  The  word  here  rendered  strongholds  {oxv^uf^uTu)  means  properly — 
fastnesses,  fortresses,  or  strong  fortifications.     It  is  here  beautifully  used 


CHAP.  X.  4.         SECOND  EPISTLE  TO  THE  CORINTHIANS.  323 

speaking  afterwards.  It  is,  however,  with  propriety  and  ex- 
pressiveness that  he  so  designates  them ;  for  his  design  is  to 
boast,  that  there  is  nothing  in  the  world  so  strongly  fortified 
as  to  be  beyond  his  power  to  overthrow.  I  am  well  aware 
how  carnal  men  glory  in  their  empty  shows,  and  how  dis- 
dainfully and  recklessly  they  despise  me,  as  though  there 
were  nothing  in  me  but  what  is  mean  and  base,  while  they, 
in  the  mean  time,  were  standing  on  a  lofty  eminence.  But 
their  confidence  is  foolish,  for  that  armour  of  the  Lord,  with 
which  I  fight,  will  prevail  in  opposition  to  all  the  bulwarks, 
in  reliance  upon  which  they  believe  themselves  to  be  invin- 
cible. Now,  as  the  world  is  accustomed  to  fortify  itself  in  a 
twofold  respect  for  waging  war  with  Christ — on  the  one 
hand,  by  cunning,  by  wicked  artifices,  by  subtilty,  and  other 
secret  machinations  ;  and,  on  the  other  hand,  by  cruelty  and 
oppression,  he  touches  upon  both  these  methods.  For  by 
contrivances  he  means,  whatever  pertains  to  carnal  wisdom. 
The  term  high  thing  denotes  any  kind  of  glory  and  power 
in  this  world.  There  is  no  reason,  therefore,  why  a  servant 
of  Christ  should  dread  anything,  however  formidable,  that 
may  stand  up  in  opposition  to  his  doctrine.  Let  him,  in 
spite  of  it,  persevere,  and  he  will  scatter  to  the  winds  every 
machination  of  whatever  sort.  Nay  more,  the  kingdom  of 
Christ  cannot  be  set  up  or  established,  otherwise  than  by 
throwing  down  everything  in  the  world  that  is  exalted. 
For  nothing  is  more  opposed  to  the  spiritual  wisdom  of  Grod 
than  the  wisdom  of  the  flesh  ;  nothing  is  more  at  variance 
with  the  grace  of  God  than  man's  natural  ability,  and  so  as 
to  other  things.  Hence  the  only  foundation  of  Christ's 
kingdom  is  the  abasement  of  men.     And  to  this  effect  are 

to  denote  the  various  obstacles,  resembling  a  fortress,  which  exist,  and 
which  are  designed  and  adapted  to  oppose  the  truth  and  the  triumph  of 

the  Christian's  cause.     All  these  obstacles  are  sXrongXy  fortified 

The  whole  world  is  fortified  against  Christianity  ;  and  the  nations  of  the 
earth  have  been  engaged  in  little  else,  than  in  raising  and  strengthening 
such  strongholds  for  the  space  of  six  thousand  years.  The  Christian  re- 
ligion goes  forth  against  all  the  combined  and  concentrated  powers  of 
resistance  of  the  whole  world ;  and  the  warfare  is  to  be  waged  against 
every  siron^Xy  fortified  place  of  error  and  of  sin.  These  strong  fortifixia- 
tions  of  error  and  of  sin  are  to  be  battered  down  and  laid  in  ruins  by  our 
spiritual  weapons." — Barnes. — Ed. 


324  COMMENTARY  ON  THE  CHAP.  X.  6. 

those  expressions  in  the  Prophets :  The  moon  shall  be 
ashamed,  and  the  sun  shall  be  confounded,  when  the  Lord 
shall  begin  to  reign  in  that  day  :  Again,  The  loftiness  of  man 
shall  be  bowed  down,  and  the  high  looks  of  mortals  shall  be 
abased,  and  the  Lord  alone  shall  be  exalted  in  that  day.  (Isaiah 
V.  15,  and  ii.  17.)  Because,  in  order  that  God  alone  may 
shine  forth,  it  is  necessary  that  the  glory  of  the  world  should 
vanish  away. 

5.  And  bring  into  captivity.  I  am  of  opinion,  that,  having 
previously  spoken  more  particularly  of  the  conflict  of  spiritual 
armour,  along  with  the  hinderances  that  rise  up  in  opposition 
to  the  gospel  of  Christ,  he  now,  on  the  other  hand,  speaks 
of  the  ordinary  preparation,  by  which  men  must  be  brought 
into  subjection  to  him.  For  so  long  as  we  rest  in  our  own 
judgment,  and  are  wise  in  our  own  estimation,  we  are  far 
from  having  made  any  approach  to  the  doctrine  of  Christ. 
Hence  we  must  set  out  with  this,  that  he  who  is  wise  must 
become  a  fool,  (1  Cor.  iii.  18,)  that  is,  we  must  give  up  our 
own  understanding,  and  renounce  the  wisdom  of  the  flesh, 
and  thus  we  must  present  our  minds  to  Christ  empty  that 
he  may  fill  them.  Now  the  form  of  expression  must  be  ob- 
served, when  he  says,  that  he  brings  every  thought  into  cap- 
tivity, for  it  is  as  though  he  had  said,  that  the  liberty  of  the 
human  mind  must  be  restrained  and  bridled,  that  it  may  not 
be  wise,  apart  from  the  doctrine  of  Christ ;  and  farther,  that 
its  audacity  cannot  be  restrained  by  any  other  means,  than 
by  its  being  carried  away,  as  it  were,  captive.  Now  it  is  by 
the  guidance  of  the  Spirit,  that  it  is  brought  to  allow  itself  to 
be  placed  under  control,  and  remain  in  a  voluntary  captivity. 

6.  And  are  in  readiness  to  avenge.  This  he  adds,  lest 
insolent  men  should  presumptuously  lift  themselves  up  in 
opposition  to  his  ministry,  as  if  they  could  do  so  with  im- 
punity. Hence  he  says,  that  power  had  been  given  him — not 
merely  for  constraining  voluntary  disciples  to  subjection  to 
Christ,  but  also  for  inflicting  vengeance  upon  the  rebellious,^ 
and  that  his  threats  were  not  empty  bugbears,^  but  had  the 

^  "  Des  rebelles  et  obstinez;" — "  Upon  the  rebellious  and  obstinate." 
2  «  Pour  faire  peur  (comme  on  dit)  aux  petits  enfans ;" — "  To  frighten 
(as  they  say)  little  children." 


CHAP.  X.  t).       SECOND  EPISTLE  TO  THE  CORINTHIANS.  325 

execution  quite  in  readiness — to  use  the  customary  expres- 
sion. Now  this  venofeance  is  founded  on  Christ's  word— 
whatsoever  ye  shall  hind  on  earth  shall  he  hound  also  in 
heaven.  (Matt,  xviii.  18.)  For  although  God  does  not  thun- 
der forth  immediately  on  the  minister's  pronouncing  the 
sentence,  yet  the  decision  is  ratified/  and  will  be  accom- 
plished in  its  own  time.  Let  it,  however,  be  always  under- 
stood, that  it  is  when  the  minister  fights  with  spiritual 
armour.  Some  understand  it  as  referring  to  bodily  punish- 
ments, by  means  of  which  the  Apostles  inflicted  vengeance 
upon  contumacious  and  impious  persons  ;  as  for  example, 
Peter  struck  Ananias  and  Sapphira  dead,  and  Paul  struck 
Elymas  the  sorcerer  blind.  (Acts  v.  1-10,  and  xiii.  6-11.) 
But  the  other  meaning  suits  better,  for  the  Apostles  did  not 
make  use  of  that  power  invariably  or  indiscriminately. 
Paul,  however,  speaks  in  general  terms — that  he  has  ven- 
geance ready  at  hand  against  all  the  disobedient. 

When  your  ohedience  shall  he  fulfilled.  How  prudently  he 
guards  against  alienating  any  by  excessive  severity  !  For 
as  he  had  threatened  to  inflict  punishment  upon  the  rebel- 
lious, that  he  may  not  seem  to  provoke  them,  he  declares 
that  another  duty  had  been  enjoined  upon  him  with  regard 
to  them — simply  that  of  making  them  obedient  to  Christ. 
And,  unquestionably,  this  is  the  proper  intention  of  the 
gospel,  as  he  teaches  both  in  the  commencement  and  in  the 
close  of  the  Epistle  to  the  Romans.  (Rom.  i.  5,  and  xvi.  26.) 
Hence  all  Christian  teachers  ought  carefully  to  observe  this 
order,  that  they  should  first  endeavour  with  gentleness  to 
bring  their  hearers  to  obedience,  so  as  to  invite  them  kindly 
before  proceeding  to  inflict  punishment  upon  rebellion.^ 
Hence,  too,  Christ^  has  given  the  commandment  as  to  loos- 
ing before  that  of  binding.^ 

^  "  Ferme  et  stable ;" — "  Firm  and  stable." 

"  "  Auant  qu'entrer  a  les  raenacer,  et  leur  denoncer  la  peine  de  rebel- 
lion ;" — "  Before  proceedinjr  to  threaten  them,  and  denounce  upon  them 
the  punishment  of  rebellion." 

3  "  Et  pour  ceste  cause  Jesus  Christ  luy-mesme ;" — "  And  for  this  reason 
Jesus  Christ  himself.^' 

*  Calvin  manifestly  alludes  here  to  John  xx.  23,  in  commenting  on 
which  he  says,  "  As  the  embassy  of  salvation  and  of  eternal  life  has  been 
committed  to  the  Apostles,  so,  on  the  other  hand,  they  have  been  armed 


326                                          COMMENTARY  ON  THE  CHAP.  X.  7. 

7.  Do  ye  look  on  things  after  the  7.  Quse  secundum  faciem  sunt  vi- 
outward  appearance  ?  If  any  man  detis :  si  quis  sibi  confidit,  quia  sit 
trust  to  himself  that  he  is  Christ's,  Christi,  hoc  reputet  etiam  ex  se  ipso 
let  him  of  himself  think  this  again,  rursum,  quod  sicuti  ipse  Christi,  ita 
that,  as  he  is  Christ's,  even  so  are  we  et  nos  Christi. 

Christ's. 

8.  For  though  I  should  boast  some-  8.  Nam  etsi  abundantius  glorier 
what  more  of  our  authority,  which  de  potestate  nostra,  quam  dedit  no- 
the  Lord  hath  given  us  for  edifica-  bis  Dominus  in  sedificationem,  et  non 
tion,  and  not  for  your  destruction,  I  in  destructionem  vestram,  non  pude- 
should  not  be  ashamed  :  fiam ; 

9.  That  I  may  not  seem  as  if  I  9.  Ne  autem  videar  terrere  vos 
would  terrify  you  by  letters.  per  Epistolas. 

10.  For  his  letters,  say  they,  are  10.  (Siquidem  Epistolse,  inquiunt, 
weighty  and  powerful ;  but  his  bodily  graves  sunt  ac  robustse ;  prgesentia 
presence  is  weak,  and  his  speech  con-  autem  corporis  infirma,  et  sermo  con- 
temptible, temptus.) 

11.  Let  such  an  one  think  this,  11.  Hoc  cogitet  qui  talis  est,  quod 
that  such  as  we  are  in  word  by  let-  quales  sumus  absentes,  sermone  per 
ters  when  we  are  absent,  such  will  we  Epistolas,  tales  sumus  etiam  prsesen- 
be  also  in  deed  Avhen  we  are  present,  tes,  opere. 


7.  That  are  according  to  appearance.  In  the  first  place, 
the  clause  according  to  appearance,  may  be  taken  in  two 
ways :  either  as  meaning  the  reality  itself,  visible  and  mani- 
fest, or  an  outward  mask/  that  deceives  us.  The  sentence, 
too,  may  be  read  either  interrogatively  or  affirmatively :  nay 
more,  the  verb  ySXeTrere  may  be  taken  either  in  the  impera- 
tive mood,  or  in  the  subjunctive.  I  am  rather  of  opinion, 
however,  that  it  is  expressive  of  chiding,  and  that  the  Corin- 
thians are  reproved,  because  they  suffered  their  eyes  to  be 
dazzled  with  empty  show.  "  You  greatly  esteem  others 
who  swell  out  with  mighty  airs  of  importance,  while  you  look 
down  upon  me,  because  I  have  nothing  of  show  and  boast- 

with  vengeance  against  all  the  ungodly,  who  reject  the  salvation  offered  to 
them,  as  Paul  teaches.  (2  Cor.  x.  6.)  But  this  is  placed  last  in  order, 
because  it  was  proper  that  the  true  and  real  design  of  preaching  the  gospel 
should  be  first  exhibited.  That  we  are  reconciled  to  God  belongs  to  the 
natiu-e  of  the  gospel ;  that  believers  are  adjudged  to  eternal  hfe  may  be 
said  to  be  accidentally  connected  with  it.  For  this  reason,  Paul,  in  the 
passage  which  I  lately  quoted,  when  he  threatens  vengeance  against  un- 
behevers,  immediately  adds — after  that  your  obedience  shall  have  been  ful- 
filled ;  (2  Cor.  x.  6 ;)  for  he  means,  that  it  belongs  peculiarly  to  the 
gospel  to  invite  all  to  salvation,  but  that  it  is  accidental  to  it  that  it  brings 
destruction  to  any.'' — Calvin  on  John,  vol.  ii.  p.  273. — Ed. 

'  "  La  masque  et  apparence  exterieure ;" — "  An  outward  mask  and  ap- 
pearance." 


CHAP.  X.  8.       SECOND  EPISTLE  TO  THE  CORINTHIANS.  327 

ing/'  For  Christ  himself  contrasts  the  judgment  that  is  ac- 
cording to  appearance  with  righteous  judgment.  (John  vii.. 
24,  and  viii.  15.)  Hence  he  reproves  the  Corinthians,  be- 
cause, contenting  themselves  with  show,  or  appearance,  they 
did  not  seriously  consider,  what  kind  of  persons  ought  to  be 
looked  upon  as  the  servants  of  Christ. 

If  any  one  trusteth  in  himself — an  expression  that  is  full 
of  great  confidence,  for  he  takes  it,  as  it  were,  for  granted, 
that  he  is  so  certainly  a  minister  of  Christ,  that  this  distinc- 
tion cannot  be  taken  from  him.  "  Whoever,''  says  he,  "  is 
desirous  to  be  looked  upon  as  a  minister  of  Christ,  must 
necessarily  count  me  in  along  with  himself  For  what 
reason  ?  ^'  Let  him,"  says  he,  "  think  for  himself,  for  what- 
ever things  he  may  have  in  himself,  that  make  him  worthy 
of  such  an  honour,  the  same  will  he  find  in  me.''  By  this 
he  hinted  to  them,  that,  whoever  they  might  be  that  reviled 
him,  ought  not  to  be  looked  upon  as  the  servants  of  Christ. 
It  would  not  become  all  to  speak  thus  confidently,  for  it 
might  certainly  happen — nay,  it  happens  every  day,  that  the 
same  claim  is  haughtily  advanced  by  persons,  that  are  of 
no  reputation,  and  are  nothing  else  than  a  dishonour  to 
Christ.^  Paul,  however,  affirmed  nothing  respecting  himself 
but  what  he  had  openly  given  proof  of  by  clear  and  sure 
evidences  among  the  Corinthians.  Now  should  any  one, 
while  destitute  of  all  proof  of  the  reality,  recommend  him- 
self in  a  similar  manner,  what  would  he  do  but  expose  him- 
self to  ridicule?  To  trust  in  one's  self  is  equivalent  to 
assuming  to  one's  self  power  and  authority  on  the  pretext 
that  he  serves  Christ,  while  he  is  desirous  to  be  held  in 
estimation. 

8.  For  though  I  should  boast  more  largely  of  my  authority. 
It  was  a  sign  of  modesty,  that  he  put  himself  into  the  num- 
ber of  those,  whom  he  greatly  excelled.  At  the  same  time, 
he  was  not  disposed  to  show  such  modesty,  as  not  to  retain 
his  authority  unimpaired.  He  accordingly  adds,  that  he 
had  said  less  than  his  authority  entitled  him  to  say ;  for 
he  was  not  one  of  the  ordinary  class  of  ministers,  but  was 

*  "  Vn  tas  de  garnement ;" — "  A  band  of  profligates." 


328  COMMENTARY  ON  THE  CHAP.  X.  8. 

even  distinguished  among  the  Apostles.  Hence  he  says: 
"  Though  I  should  boast  more,  I  should  not  be  ashamed,  for 
there  will  be  good  ground  for  it."  He  anticipates  an  objec- 
tion, because  he  does  not  fail  to  speak  of  his  own  glory, 
while  at  the  same  time  he  refrains  from  making  farther 
mention  of  it,  that  the  Corinthians  may  understand,  that,  if 
he  boasts,  it  is  against  his  will,  as  in  truth  the  false  Apostles 
constrained  him  to  it ;  otherwise  he  would  not  have  done  so. 

By  the  term  power  he  means — the  authority  of  his  Apostle- 
ship,  which  he  had  among  the  Corinthians,  for,  though  all 
the  ministers  of  the  word  have  the  same  office  in  common, 
there  are,  nevertheless,  degrees  of  honour.  Now  God  had 
placed  Paul  on  a  higher  eminence  than  others,  inasmuch  as 
he  had  made  use  of  his  endeavours  for  founding^  that 
Church,  and  had  in  many  ways  put  honour  upon  his  Apostle- 
ship.  Lest,  however,  malevolent  persons  should  stir  up 
odium  against  him,  on  the  ground  of  his  making  use  of  the 
term  power,  he  adds  the  purpose  for  which  it  was  given  him 
— the  salvation  of  the  Corinthians.  Hence  it  follows,  that 
it  ought  not  to  be  irksome  to  them,  or  grievous,  for  who 
would  not  bear  patiently,  nay  more,  who  would  not  love 
what  he  knows  to  be  of  advantage  to  him  ?  In  the  mean 
time,  there  is  an  implied  contrast  between  his  power,  and 
that  in  which  the  false  Apostles  gloried — which  was  of  such 
a  nature,  that  the  Corinthians  received  no  advantage  from 
it,  and  experienced  no  edification.  There  can,  however,  be 
no  doubt,  that  all  the  ministers  of  the  word  are,  also,  fur- 
nished with  power  ;  for  of  what  sort  were  a  preaching  of  the 
word,  that  was  without  power  ?  Hence  it  is  said  to  all — 
He  that  heareth  you,  heareth  me ;  he  that  rejecteth  you,  re- 
jecteth  me.     (Luke  x.  16.) 

As,  however,  many,  on  false  grounds,  claim  for  themselves 
what  they  have  not,  w^e  must  carefully  observe,  how  far 
Paul  extends  his  power — so  as  to  be  to  the  edification  of 
believers.  Those,  then,  who  exercise  power  in  the  w^ay  of 
destroying  the  Church,  prove  themselves  to  be  tyrants,  and 
robbers — not  pastors.    In  the  second  place,  we  must  observe, 

^  "  Pour  fonder  et  batir;"— "For  founding  and  building  up." 


CHAP.  X.  8.         SECOND  EPISTLE  TO  THE  CORINTHIANS.  329 

that  he  declares,  that  it  was  given  to  him  by  God.  He, 
therefore,  that  is  desirous  to  have  any  thing  in  his  power  to 
do,  must  have  God  as  the  Author  of  his  power.  Others,  it 
is  true,  will  boast  of  this  also,  as  the  Pope  with  full  mouth 
thunders  forth,  that  he  is  Christ's  vicar.  But  what  evidence 
does  he  give  of  this  ?^  For  Christ  has  not  conferred  power  of 
this  kind  upon  dumb  persons,  but  upon  the  Apostles,  and  his 
other  ministers,  that  the  doctrine  of  his  Gospel  might  not 
be  without  defence.  Hence  the  whole  power  of  ministers  is 
included  in  the  word — but  in  such  a  way,  nevertheless,  that 
Christ  may  always  remain  Lord  and  Master.  Let  us,  there- 
fore, bear  in  mind,  that  in  lawful  authority  these  two  things 
are  required — that  it  be  given  by  God,  and  that  it  be  ex- 
ercised for  the  welfare  of  the  Church.  It  is  well  known, 
who  they  are,  on  whom  God  has  conferred  this  power,  and 
in  what  way  he  has  limited  the  power  he  has  given.  Those 
exercise  it  in  a  proper  manner,  who  faithfully  obey  his 
commandment. 

Here,  however,  a  question  may  be  proposed.  "  God  says 
to  Jeremiah,  Behold,  I  set  thee  over  the  nations,  and  king- 
doms, to  plant,  and  to  pluck  up,  to  build  and  to  destroy.  (Jer. 
i.  ]  0.)  We  have,  also,  found  it  stated  a  little  before,  (verse 
5,)  that  the  Apostles  were  set  apart  on  the  same  footing — 
that  they  might  destroy  every  thing  that  exalted  itself  against 
Christ.  Nay  more,  the  teachers  of  the  gospel  cannot  build 
up  in  any  other  way,  than  by  destroying  the  old  man.  Be- 
sides, they  preach  the  gospel  to  the  condemnation  and  de- 
struction of  the  wicked."  I  answer  that,  what  Paul  says 
here,  has  nothing  to  do  with  the  wicked,  for  he  addresses 
the  Corinthians,  to  whom  he  wished  his  Apostleship  to  be 
beneficial.  With  regard  to  them,  I  say,  he  could  do  nothing 
but  with  a  view  to  edification.  We  have  already  observed, 
also,  that  this  was  expressly  stated,  that  the  Corinthians 
might  know,  that  the  authority  of  this  holy  man  was  not 
assailed  by  any  one  but  Satan,  the  enemy  of  their  salvation, 
while  the  design  of  that  authority  was  their  edification. 

^  "  Mais  que  fait-il  ?  quel  tesmoignage  en  rend-il,  pour  luy  adiouster 
foy  ;" — "  But  what  does  he  do  ?  what  proof  does  he  give  of  it,  that  credit 
may  be  given  him  ?" 


330  COMMENTARY  ON  THE  CHAP.  X.  9. 

At  the  same  time,  it  is  in  other  respects  true  in  a  general 
way,  that  the  doctrine  of  the  gospel  has  in  its  own  nature  a 
tendency  to  edification — not  to  destruction.  For  as  to  its 
destroying,  that  comes  from  something  apart  from  itself — 
from  the  fault  of  mankind,  while  they  stumble  at  the  stone 
that  was  appointed  for  them  as  d^.  foundation.  (1  Peter  ii.  8.) 
As  to  the  fact,  that  we  are  renewed  after  the  image  of  God 
by  the  destmction  of  the  old  man — that  is  not  at  all  at 
variance  with  Paul's  words,  for  in  that  case  destruction  is 
taken  in  a  good  sense,  but  here  in  a  bad  sense,  as  meaning 
the  ruin  of  what  is  God's,  or  as  meaning  the  destruction  of 
the  soul — as  if  he  had  said,  that  his  power  was  not  injurious 
to  them,  for  instead  of  this  the  advantage  of  it  for  their  sal- 
vation was  manifest. 

9.  That  I  may  not  seem  to  terrify.  Again  he  touches  on 
the  calumny  which  he  had  formerly  refuted,  (verse  1,)  that 
he  was  bold  in  his  writings,  while  in  their  presence  his  courage 
failed  him.  On  this  pretext  they  disparaged  his  writings.^ 
"  What ! "  said  they,  "  will  he  terrify  us  by  letters  when  at  a 
distance,  while,  if  present  with  us,  he  would  scarcely  venture 
to  mutter  a  word !''  Lest,  therefore,  his  letters  should  have  less 
weight,  he  answers,  that  no  objection  is  advanced  against  him, 
that  should  either  destroy  or  weaken  his  credit,  and  that  of  his 
doctrine,  for  deeds  were  not  to  be  less  valued  than  words.  He 
was  not  less  powerful  in  actions  when  present,  than  he  was 
by  words  when  absent.  Hence  it  was  unfair,  that  his  bodily 
presence  should  be  looked  upon  as  contemptible.  By  deed, 
here,  he  means,  in  my  opinion,  the  efficacy  and  success  of  his 
preaching,  as  well  as  the  excellences  that  were  worthy  of  an 
Apostle,  and  his  whole  manner  of  life.  Speech,  on  the  other 
hand,  denotes — not  the  very  substance  of  doctrine,  but  simply 
the  form  of  it,  and  the  bark,  so  to  speak :  for  he  would  have 
contended  for  doctrine  with  greater  keenness.  The  contempt, 
however,  proceeded  from  this — that  he  was  deficient  in  that 
ornament  and  splendour  of  eloquence,  which  secures  favour.^ 

1  «*  lis  rendoyent  ses  ecrits  contemptibles ;" — "  They  made  his  writings 
contemptible." 

'  "  Par  laquelle  on  acquiert  grace  enuers  les  hommes  ;" — "  By  which 
they  acquire  favour  among  men.'* 


CHAP.  X.  ]  2.       SECOND  EPISTLE  TO  THE  CORINTHIANS. 


.331 


12.  For  we  dare  not  make  our- 
selves of  the  number,  or  compare 
ourselves  with  some  that  commend 
themselves :  but  they,  measuring 
themselves  by  themselves,  and  com- 
paring themselves  among  them- 
selves, are  not  wise. 

13.  But  we  Avill  not  boast  of  things 
without  our  measure,  but  according 
to  the  measure  of  the  rule  which 
God  hath  distributed  to  us,  a  mea- 
sure to  reach  even  unto  you. 

14.  For  we  stretch  out  ourselves 
beyond  our  measure,  as  though  we 
reached  not  unto  you;  for  we  are 
come  as  far  as  to  you  also  in  preach- 
ing the  gospel  of  Christ : 

15.  Not  boasting  of  things  with- 
out our  measure,  that  is,  of  other 
men's  labours  ;  but  having  hope, 
when  your  faith  is  increased,  that  we 
shall  be  enlarged  by  you  according 
to  our  rule  abundantly, 

16.  To  preach  the  gospel  in  the 
regions  beyond  you,  and  not  to  boast 
in  another  man's  line  of  things  made 
ready  to  our  hand. 

17.  But  he  that  glorieth,  let  him 
glory  in  the  Lord. 

18.  For  not  he  that  commendeth 
himself  is  approved,  but  whom  the 
Lord  commendeth. 


12.  Non  enim  audemus  nos  qui- 
busdam  inserere  aut  comparare,  qui 
se  ipsos  commendant :  verum  ipsi 
in  se  ipsis  se  metientes,  et  se  ipsos 
comparantes  sibi,  non  sapiimt. 


13.  Nos  autem  non  sine  modo 
gloriabimur,  sed  pro  mensura  re- 
gulffi,  quam  nobis  distribuit  Deus : 
mensura,  inquam,  perveniendi  etiam 
usque  ad  vos. 

14.  Non  enim  quasi  ad  vos  non 
perveniremus,  supra  modum  exten- 
dimus  nos  ipsos  :  siquidem  usque  ad 
vos  pertigimus  in  Evangelic  Christi. 

15.  Non  gloriantes  sine  modo  in 
alienis  laboribus,^  spem  autem  ha- 
bentes,  crescente  fide  vestra  in  vobis, 
nos  magnificatum  iri  secundum  nos- 
tram  regulam  in  exuberantiam. 

16.  Vi  etiam  ultra  vos  evange- 
lizem,  non  in  aliena  regula,  ut  de  iis, 
quse  parata  sunt,  glorier. 

17.  Cseterum  qui  gloriatur  in 
Domino  glorietiu*. 

18.  Non  enim  qui  se  ipsum  com- 
mendat,  ille  probatus  est :  sed  quem 
Dominus  commendat. 


12.  For  we  dare  not.  He  says  this  by  way  of  irony,  for 
afterwards  he  does  not  merely  compare  himself  boldly  with 
them,  but,  deriding  their  vanity,  he  leaves  them  far  behind 
him.  Now  by  this  tVony  he  gives  a  stroke,  not  merely  to 
those  foolish  boasters,^  but  also  to  the  Corinthians,  who  en- 
couraged them  in  their  folly  by  their  misdirected  approba- 
tion. "  I  am  satisfied,''  says  he,  "  with  my  moderate  way ; 
for  I  would  not  dare  to  put  myself  on  a  footing  with  your 
Apostles,  who  are  the  heralds  of  their  own  excellence.  In 
the  mean  time,  when  he  intimates  that  their  glory  consists  of 
mere  speaking  and  boasting,  he  shows,  how  silly  and  worth- 

1  "  Ne  nous  glorifians  point  outre  mesure  es  labeurs  d'autres,  ow,  Ne 
nous  glorifians  point  en  ce  qui  n'est  point  de  nostre  mesure,  c'est  a  dire" 
&c.  ; — "  Not  boasting  beyond  measure  in  the  labours  of  others,  or,  not 
boasting  in  what  is  not  within  our  measure,  that  is  to  sa^/,"  &c. 

"  ""  "         "■    *   p.  98,  n.  1. 


2  Thrasones. — See  vol. 


332  COMMENTARY  ON  THE  CHAP.  X.  1 2. 

less  they  are,  while  he  claims  for  himself  deeds  instead  of 
words,  that  is,  true  and  solid  ground  of  glorying.  He  may 
seem,  however,  to  err  in  the  very  thing  for  which  he  reproves 
others,  for  he  immediately  afterwards  commends  himself  I 
answer,  that  his  design  must  be  taken  into  view,  for  those 
do  not  aim  at  their  own  commendation,  who,  entirely  free 
from  ambition,  have  no  desire  but  to  serve  the  Lord  usefully.^ 
As  to  this  passage,  however,  there  is  no  need  of  any  other 
explanation  than  what  may  be  gathered  from  the  words 
themselves,  for  those  are  said  to  cow.mend  themselves,  who, 
while  in  poverty  and  starvation  as  to  true  praise,  exalt 
themselves  in  vain-glorious  boasting,  and  falsely  give  out, 
that  they  are  what  they  are  not.  This,  also,  appears  from 
what  follows. 

But  they  measure  themselves  by  themselves.  Here  he  points 
out,  as  with  his  finger,  their  folly.  The  man  that  has  but 
one  eye  sees  well  enough  among  the  blind :  the  man  that 
is  dull  of  hearing  hears  distinctly  enough  among  the  totally 
deaf  Such  were  those  that  were  satisfied  with  themselves, 
and  showed  themselves  off  among  others,  simply  because 
they  did  not  look  to  any  that  were  superior  to  themselves, 
for  if  they  had  compared  themselves  with  Paul,  or  any  one 
like  him,  they  would  have  felt  constrained  to  lay  aside  im- 
mediately that  foolish  impression  which  they  entertained, 
and  would  have  exchanged  boasting  for  shame. 

For  an  explanation  of  this  passage  we  need  look  no  far- 
ther than  to  the  monks  ;  for  as  they  are  almost  all  of  them 
the  most  ignorant  asses,  and  at  the  same  time  are  looked 
upon  as  learned  persons,  on  account  of  their  long  robe  and 
hood,  if  any  one  has  merely  a  slight  smattering  of  elegant 
literature,  he  proudly  spreads  out  his  feathers  like  a  pea- 
cock— a  marvellous  fame  goes  abroad  respecting  him — 
among  his  companions  he  is  adored.^     Were,  however,  the 

>  "  Car  ceux  qui  estans  vuides  de  toute  ambition,  desirent  seuleraent  de 
seruir  a  Dieu  auec  fruit  et  proufit,  ne  regardent  point  a  se  priser  eux- 
mesmes ;" — "  For  those  who  being  void  of  all  ambition,  simply  desire  to 
serve  God  with  advantage  and  profit,  have  no  view  to  exalt  themselves." 

2  "  The  principal  places  in  the  public  schools  of  learning  were  filled  very 
frequently  by  monks  of  the  mendicant  orders.  This  unhappy  circum- 
stance prevented  their  emerging  from  that  ignorance  and  darkness  which 


CHAP.  X.  13.      SECOND  EPISTLE  TO  THE  CORINTHIANS.  .333 

mask  of  the  hood  laid  aside/  and  a  thorough  examination 
entered  upon,  their  vanity  would  at  once  be  discovered. 
Why  so  ?  The  old  proverb  holds  good :  "  Ignorance  is  pert.''^ 
But  the  excessively  insolent  arrogance  of  the  monks^  pro- 
ceeds chiefly  from  this — that  they  r)ieasure  themselves  by 
themselves;  for,  as  in  their  cloisters  there  is  nothing  but 
barbarism,*  it  is  not  to  be  wondered,  if  the  man  that  has 
but  one  eye  is  a  king  among  the  blind.  Such  were  Paul's 
rivals,  for  inwardly  they  flattered  themselves,  not  consider- 
ing what  virtues  entitled  a  person  to  true  praise,  and  how 
far  short  they  came  of  the  excellence  of  Paul,  and  those  like 
him.  And,  certainly,  this  single  consideration  might  justly 
have  covered  them  with  shame,  but  it  is  the  just  punish- 
ment of  the  ambitious,  that  by  their  silliness  they  expose 
themselves  to  ridicule,  (than  which  there  is  nothing  that  they 
are  more  desirous  to  avoid,)  and  in  place  of  glory,  which 
they  are  immoderately  desirous  of,^  they  incur  disgrace. 

13.  But  we  will  not  boast  beyond  our  measure.  He  now 
contrasts  his  own  moderation  with  the  folly  of  the  false 
Apostles,^  and,  at  the  same  time,  he  shows  what  is  the  true 
measure  of  glorying — when  we  keep  within  the  limits  that 

had  so  long  enveloped  them  ;  and  it  also  rendered  them  inaccessible  to 
that  auspicious  light  of  improved  science,  whose  salutary  beams  had 
already  been  felt  in  several  of  the  European  provinces.  The  instructors 
of  youth,  dignified  with  the  venerable  titles  of  Artists,  Grammarians, 
Physicians,  and  Dialecticians,  loaded  the  memories  of  their  laborious 
pupils  with  a  certain  quantity  of  barbarous  terms,  arid  and  senseless  dis- 
tinctions, and  scholastic  precepts  delivered  in  the  most  inelegant  style,  and 
all  such  that  could  repeat  this  jargon  with  a  certain  readiness  and  rapidity 
were  considered  as  men  of  uncommon  eloquence  and  erudition.  The  whole 
body  of  the  philosophers  extolled  Aristotle  beyond  all  measure,  while 
scarcely  any  studied  him,  and  none  understood  him." — Mosheim's  Eccle- 
siastical History,  (Lond.  1825,)  vol.  iv.  p.  22. — Ed. 

^  "  Laisser  derriere  ceste  masque  de  frocs  et  coqueluches ;" — "  To 
leave  behind  that  mask  of  frocks  and  cowls." 

"  Our  author  quotes  the  same  proverb  in  vol.  i.  p.  460  ;  and  also  when 
commenting  on  1  Tim.  i.  7. — Ed. 

8  "  Ceste  arrogance  intolerable  des  moines  ;" — "  This  intolerable  arro- 
gance of  the  monks." 

*  "  Pure  barbaric  et  bestise  ;" — "  Mere  barbarism  and  stupidity." 

5  '•'  liaquelle  ils  appetent  par  moyens  mal  propres  ;" — '•  Which  they  aim 
at  by  improper  means." 

^  "  11  oppose  maintenant  sa  modestie  a  la  sotte  outrecuidance  des  faux- 
apostres ;'' — "•  He  now  contrasts  his  modesty  with  the  foolish  presumption 
of  the  false  Apostles." 


334  COMMENTARY  ON  THE  CHAP.  X.  13. 

have  been  marked  out  for  us  by  the  Lord.  "  Has  the  Lord 
given  me  such  a  thing  ?  I  shall  be  satisfied  with  this  mea- 
sure. I  shall  not  either  desire  or  claim  to  myself  any  thing 
more.''  This  he  calls  the  measure  of  his  rule}  For  every 
one's  rule,  according  to  which  he  ought  to  regulate  himself 
is  this — God's  gift  and  calling.  At  the  same  time,  it  is 
not  lawful  for  us  to  glory  in  Grod's  gift  and  calling  on  our 
own  account,  but  merely  in  so  far  as  it  is  expedient  for  the 
glory  of  him,  who  is  so  liberal  to  us  with  this  view — that 
we  may  acknowledge  ourselves  indebted  to  him  for  every- 
thing.^ ^ 

A  measure  to  reach.  By  this  clause  he  intimates,  that  he 
stands  in  no  need  of  commendations  expressed  in  words 
among  the  Corinthians,  who  were  a  portion  of  his  glory,  as 
he  says  elsewhere,  (Phil.  iv.  1,)  ye  are  my  crown.  He  carries 
out,  however,  the  form  of  expression,  which  he  had  previously 
entered  upon.  "  I  have,"  says  he,  "  a  most  ample  field  for 
glorying,  so  as  not  to  go  beyond  my  own  limits,  and  you  are 
one  department  of  that  field."     He  modestly  reproves,  how- 

^  "  Within  the  measured  and  determinate  limits  of  the  stadium,  the 
athletse  were  bound  to  contend  for  the  prize,  which  they  forfeited  without 
hope  of  recovery,  if  they  deviated  even  a  little  from  the  appointed  course. 
In  allusion  to  this  inviolable  arrangement,  the  Apostle  tells  the  Corin- 
thians :  We  will  not  boast  of  things  without  our  measure,  &c.  It  may 
help  very  much  to  understand  this  and  the  following  verses,  if,  with  Ham- 
mond, we  consider  the  terms  used  in  them  as  agonistical.  In  this  view  of 
them,  the  '  measure  of  the  rule'  (t«  f^tT^ov  rod  kmvovos)  alludes  to  the  path 
marked  out,  and  bounded  by  a  white  hue,  for  racers  in  the  Isthmian 
games,  celebrated  among  the  Corinthians  ;  and  so  the  Apostle  represents 
his  work  in  preaching  the  gospel  as  his  spiritual  race,  and  the  province  to 
which  he  was  appointed  as  the  compass  or  stage  of  ground,  which  God 
had  distributed  or  measured  out  (Ifii^ta-iv  etlTO))  for  him  to  run  in.  Ac- 
cordingly, '  to  boast  without  his  measure,'  (ver.  14,  tU  t«  a/u,iT^et,)  and  to 
*  stretch  himself  beyond  his  measm-e,'  (vTs^ixnivia-^on,')  refer  to  one  that  ran 
beyond  or  out  of  his  line.  '  We  are  come  as  far  as  to  you'  (ver.  14, 
eix^i  v/xMv  l<p^affccfiiy)  aUudes  to  him  that  came  foremost  to  the  goal;  and  'in 
another  man's  line'  (ver.  16,  Iv  uXXor^lu  xccvon)  signifies — '  in  the  province 
that  was  marked  out  for  somebody  else,'  in  allusion  to  the  line  by  which 
the  race  was  bounded,  each  of  the  racers  having  the  path  which  he  ought 
to  run  chalked  out  to  him,  and  if  one  stepped  over  into  the  other's  path 
he  extended  himself  over  his  line." — Paxton's  Illustrations  ("  Manners  and 
Customs,"  vol.  ii.  pp.  218,  2\9.)—Ed. 

*  "  Afin  que  nous  luy  facions  hommage  de  tout  ce  que  nous  avons,  con- 
fessans  le  tenir  de  luy ;" — "  That  we  may  make  acknowledgment  to  him 
as  to  every  thing  that  we  have,  confessing  that  we  hold  it  from  him." 


CHAP.  X.  1  5.       SECOND  EPISTLE  TO  THE  CORINTHIANS.  335 

ever,  their  ingratitude/  in  overlooking,  in  a  manner,  his 
apostleship,  which  ought  to  have  been  especially  in  estima- 
tion among  them,  on  the  ground  of  God's  commendation  of 
it.  In  each  clause,  too,  we  must  understand  as  implied,  a 
contrast  between  him  and  the  false  Apostles,  who  had  no 
such  approbation  to  show. 

14.  For  we  do  not  overstretch.  He  alludes  to  persons  who 
either  forcibly  stretch  out  their  arms,  or  raise  themselves  up 
on  their  feet,  when  wishing  to  catch  hold  of  what  is  not  at 
their  hand,^  for  of  this  nature  is  a  greedy  thirst  for  glory,  nay 
more,  it  is  often  more  disgusting.  For  ambitious  persons  do 
not  merely  stretch  out  their  arms  and  lift  up  their  feet,  but 
are  even  carried  headlong  with  the  view  of  obtaining  some 
pretext  for  glorying.^  He  tacitly  intimates  that  his  rivals 
were  of  this  stamp.  He  afterwards  declares  on  what  ground 
he  had  come  to  the  Corinthians — because  he  had  founded 
their  Church  by  his  ministry.  Hence  he  says,  in  the  gospel 
of  Christ ;  for  he  had  not  come  to  them  empty,^  but  had 
been  the  first  to  bring  the  gospel  to  them.  The  preposition 
in  is  taken  by  some  in  another  way ;  for  they  render  it,  by 
the  gospel,  and  this  meaning  does  not  suit  ill.  At  the  same 
time,  Paul  seems  to  set  off  to  advantage  his  coming  to  the 
Corinthians,  on  the  ground  of  his  having  been  furnished 
with  so  precious  a  gift. 

15.  In  the  labours  of  others.  He  now  reproves  more  freely 
the  false  Apostles,  who,  while  they  had  put  forth  their  hand 
in  the  reaping  of  another  man's  harvest,  had  the  audacity  at 
the  same  time  to  revile  those,  who  had  prepared  a  place  for 
them  at  the  expense  of  sweat  and  toil.  Paul  had  built  up 
the  Church  of  the  Corinthians — not  without  the  greatest 

^  "  Or  en  parlant  ainsi,  il  taxe  (modesteraent  toutesfois)  leur  ingrati- 
tude ;" — "  But  by  speaking  thus  he  reproves,  (modestly,  however,)  their 
ingratitude." 

2  «  "EKTinu  is  to  extend,  to  stretch  himselfe  to  the  full  of  his  measure: 
v'Tci^iKri'iveo,  to  stretch  himselfe  beyond  it, — to  tenter  himself  far  beyond  his 
scantling." — Leigh's  Critica  Sacra. — Ed. 

*  "  Courent  a  bride  auallee,  et  sont  comme  transportez  a  pour  chasser 
quelque  couleur  de  ce  glorifier  ;" — "  They  rim  with  a  loose  bridle,  and  are, 
as  it  were,  hurried  forward  with  the  view  of  obtaining  some  pretext  for 
glorying." 

*  "  Vuide  ne  despourueu ;" — "  Empty  nor  unprovided." 


836  COMMENTARY   ON  THE  CHAP.  X.  1 7. 

struggle,  and  innumerable  difficulties.  Those  persons  after- 
wards come  forward,  and  find  the  road  made  and  the  gate 
open.  That  thej  may  appear  persons  of  consequence,  they 
impudently  claim  for  themselves  what  did  not  of  right  be- 
long to  them,  and  disparage  Paul's  labours. 

But  having  hope.  He  again  indirectly  reproves  the  Cor- 
inthians, because  they  had  stood  in  the  way  of  his  making 
greater  progress  in  advancing  the  gospel.  For  when  he  says 
that  he  hopes  that,  when  their  faith  is  increased  the  bound- 
aries of  his  glorying  will  be  enlarged,  he  intimates,  that  the 
weakness  of  faith  under  which  they  laboured  was  the  reason, 
why  his  career  had  been  somewhat  retarded.  "  I  ought  now 
to  have  been  employed  in  gaining  over  new  Churches,  and 
that  too  with  your  assistance,  if  you  had  made  as  much  pro- 
ficiency as  you  ought  to  have  done  ;  but  now  you  retard  me 
by  your  infirmity.  I  hope,  however,  that  the  Lord  will  grant, 
that  greater  progress  will  be  made  by  you  in  future,  and  that 
in  this  way  the  glory  of  my  ministry  will  be  increased  ac- 
cording to  the  rule  of  the  divine  calling.''^  To  glori/  in 
things  that  have  been prepa7^ed  is  equivalent  to  glorying  in  the 
labours  of  others  ;  for,  while  Paul  had  fought  the  battle,  they 
enjoyed  the  triumph.^ 

17.  But  he  that  glorieth.  This  statement  is  made  by  way 
of  correction,  as  his  glorying  might  be  looked  upon  as  having 
the  aj^pearance  of  empty  boasting.  Hence  he  cites  himself 
and  others  before  the  judgment-seat  of  God,  saying,  that  those 
glory  on  good  grounds,  who  are  approved  by  Grod.  To  glory 
in  the  Lord,  however,  is  used  here  in  a  different  sense  from 
what  it  bears  in  the  first  chapter  of  the  former  Epistle,  (1 
Cor.  i.  31,)  and  in  Jeremiah  ix.  24.  For  in  those  passages  it 
means — to  recognise  God  as  the  author  of  all  blessings,  in 
such  a  way  that  every  blessing  is  ascribed  to  his  grace, 
while  men  do  not  extol  themselves,  but  glorify  him  alone. 

^  "  Selon  la  regie  et  niesure  de  la  vocation  Diuine ;" — "  According  to 
the  rule  and  measure  of  the  Divine  calling." 

2  "  Car  combien  que  S.  Paul  eust  guerroje,  toutesfois  les  autres  tri- 
omphoyent:  c'est  a  dire,  combien  qu"il  eust  soustenu  tout  le  fais  et  la 
peine,  les  autres  en  raportoyent  la  gloire  :" — "  For  although  Paul  had 
fought  the  battle,  yet  others  enjoyed  the  triumph :  that  is  to  say,  though 
he  had  borne  all  the  burden  and  trouble,  others  carried  off  the  glory." 


CHAP.  X.  18.       SECOND  EPISTLE  TO  THE  CORINTHIANS.  337 

Here,  however,  it  means — to  place  our  glory  at  the  disposal 
of  Grod  alone,^  and  reckon  every  thing  else  as  of  no  value.  For 
while  some  are  dependent  on  the  estimation  of  men,  and 
weigh  themselves  in  the  false  balance  of  public  opinion,  and 
others  are  deceived  by  their  own  arrogance,  Paul  exhorts  us" 
to  be  emulous  of  this  glory — that  we  may  please  the  Lord, 
by  whose  judgment  we  all  stand  or  fall. 

Even  heathens  say,  that  true  glory  consists  in  an  upright 
conscience.^  Now  that  is  so  much,  but  it  is  not  all ;  for,  as 
almost  all  are  blind  through  excessive  self-love,  we  cannot 
safely  place  confidence  in  the  estimate  that  we  form  of  our- 
selves. For  we  must  keep  in  mind  what  he  says  elsewhere, 
(1  Cor.  iv.  4,)  that  he  is  not  conscious  to  himself  of  anything 
wrong,  and  yet  is  not  thereby  justified.  What  then  ?  Let  us 
know,  that  to  God  alone  must  be  reserved  the  right  of  passing 
judgment  upon  us  ;  for  we  are  not  competent  judges  in  our 
own  cause.  This  meaning  is  confirmed  by  what  follows — 
for  not  he  that  commendeth  himself  is  approved.  "  For  it  is 
easy  to  impose  upon  men  by  a  false  impression,  and  this  is 
matter  of  every  day  occurrence.  Let  us,  therefore,  leaving 
oif  all  other  things,  aim  exclusively  at  this — that  we  may  be 
approved  by  God,  and  may  be  satisfied  to  have  his  approba- 
tion alone,  as  it  justly  ought  to  be  regarded  by  us  as  of  more 
value  than  all  the  applauses  of  the  whole  world.  There  was 
one  that  said,  that  to  have  Plato's  favourable  judgment  w^as 
to  him  w^orth  a  thousand.^  The  question  here  is  not  as  to 
the  judgment  of  mankind,  in  respect  of  the  superiority  of 
one  to  another,  but  as  to  the  sentence  of  God  himself,  who 


^  "  Et  a  ce  qu'il  en  iugera ;" — "  And  according  as  he  will  judge  of  it.'* 

^  "  The  heathens,  though  they  could  never  attain  to  a  true,  spiritually 

sanctified,  conscience,  yet  to  live  according  to  the  natiural  dictates  thereof, 

they  accounted  the  only  happiness,  Nil  consclre  sibi.     (To  be  conscious  to 

ones  self  of  no  crime,  Hor.  Ep.  i.  1,  61,)  was  the  only  thing  that  made 

happy Pindar  called  it,  the  good  nurse  in  our  old  age.     So  great  a 

matter  is  it  to  have  the  testimony  of  a  good  conscience,  void  of  offence,  for 
that  is  mille  testes — more  than  all  the  testimonies  in  the  world." — Burgesse 
on  2  Cor.  i.  p.  385. — Ed. 

'  The  expression  referred  to  occurs  in  the  -OTitings  of  Cicero.     "  Plato 
mihi  unus  est  instar  omnium ;" — "  Plato,  even  singly,  is  to  me  equal  to 
all." — (Cic.  Brut.  51.)     Cicero  says  elsewhere,  that  "  he  would  rather  err 
with  Plato  than  think  rightly  with  others." — (Cic.  Tusc.  i.  17.) — Ed. 
VOL.  II.  y 


338 


COMMENTARY  ON  THE 


CHAP.  XI.  1. 


has  it  in  his  power  to  overturn  all  the  decisions  that  men 
have  pronounced. 

CHAPTER  XL 


1.  Would  to  God  ye  could  bear 
with  me  a  little  in  my  folly :  and 
indeed  bear  with  me. 

2.  For  I  am  jealous  over  you  with 
godly  jealousy  :  for  1  have  espoused 
you  to  one  husband,  that  I  may  pre- 
sent you  as  a  chaste  virgin  to  Christ. 

3.  But  I  fear,  lest  by  any  means, 
as  the  serpent  beguiled  Eve  through 
his  subtilty,  so  your  minds  should  be 
corrupted  from  the  simplicity  that  is 
in  Christ. 

4.  For  if  he  that  cometh  preach- 
eth  another  Jesus,  whom  we  have 
not  preached,  or  if  ye  receive  an- 
other spirit,  which  ye  have  not  re- 
ceived, or  another  gospel,  which  ye 
have  not  accepted,  ye  might  well 
bear  with  him. 

5.  For  I  suppose  I  was  not  a  whit 
behind  the  very  chiefest  apostles. 

6.  But  though  /6e  rude  in  speech, 
yet  not  in  knowledge ;  but  we  have 
been  throughly  made  manifest  among 
you  in  all  things. 


1.  Utinam  tolerassetis  me  paulis- 
per  in  insipientia  mea :  imo  etiam 
sufferte  me.^ 

2.  Nam  zelotypus  sum  erga  vos 
Dei  zelo :  adiunxi  enim  vos  tuii  viro, 
ad  exhibendam  virginem  castam 
Christo. 

3.  Sed  metuo,  ne  qua  fiat,ut  quem- 
admodum  serpens  Evam  decepit 
versutia  sua  :  ita  corrumpantur 
sensus  vestri  a  simplicitate,  quae  est 
in  Christo. 

4.  Nam  si  is  qui  venit,  (vel,  si 
quis  veniens,)  alium  lesum  prsedicat, 
quem  non  prsedicavimus ;  aut  si  alium 
Spiritum  accipitis,  quem  non  accep- 
istis:  aut  Evangelium  aliud,  quod 
non  accepistis,  recte  sustinuissetis. 

5.  Arbitror  enim  me  nihilo  inferi- 
orem  fuisse  eximiis  Apostolis. 

6.  Cseterum  licet  imperitus  sim 
sermone,  non  tamen  scientia :  verum 
ubique  manifesti  fuimus  in  omnibus 
erga  vos. 


1.  Would  that  ye  did  hear  with  me.  As  he  saw  that  the 
ears  of  the  Corinthians  were  still  in  part  pre-engaged,^  he 
has  recourse  to  another  contrivance,  for  he  turns  to  express 
a  wish,  as  persons  do  when  they  do  not  venture  openly  to 
entreat.^  Immediately  afterwards,  however,  as  if  gathering 
confidence,  he  nevertheless  entreats  the  Corinthians  to  bear 
with  his  folly.  He  gives  the  name  of  folly  to  that  splendid 
proclamation  of  his  praises,  which  afterwards  follows.  Not 
as  if  he  were  a  fool  in  glorying  ;  for  he  was  constrained  to  it 
by  necessity,  and  besides,  he  restrained  himself  in  such  a 


1  "  Mesme  aussi  supportez  moy,  ou,  et  certes  vous  me  supportez  ;" — 
"  Even  so  bear  with  me,  or,  and  certainly  you  do  bear  with  me." 

2  "  Des  propos  des  faux  apostres;"— "By  the  speeches  of  the  false 
apostles." 

«  "  Ceux  ausquels  ilsont  aflfaire ;" — "  Those  with  whom  they  have  to  do." 


CHAP.  XI.  2.       SECOND  EPISTLE  TO  THE  CORINTHIANS.  339 

manner,  that  no  one  could  justly  regard  liim  as  going  be- 
yond bounds  ;  but  as  it  is  an  unseemly  thing  to  herald  one's 
own  praises,  and  a  thing  that  is  foreign  to  the  inclinations 
of  a  modest  man,  he  speaks  by  way  of  concession. 

What  I  have  rendered  in  the  imperative — hear  with  me, 
Chrysostom  interprets  as  an  affirmation,  and  certainly  the 
Greek  word  is  ambiguous,  and  either  sense  suits  sufficiently 
well.  As,  however,  the  reasons  that  the  Apostle  subjoins 
are  designed  to  induce  the  Corinthians  to  bear  with  him, 
and  as  we  will  find  him  afterwards  expostulating  with  them 
again  on  the  ground  of  their  not  conceding  anything  to  him, 
I  have  followed  the  Old  Interpreter.^  By  saying,  Would  that, 
&c.,  he  had  seemed  to  be  distrustful ;  now,  as  if  correcting 
that  hesitation,  he  openly  and  fi'eely  commands. 

2.  For  I  am  jealous.  Mark  why  it  is  that  he  acts  the  fool, 
for  jealousy  hurries  a  man  as  it  were  headlong.  "Do  not 
demand  that  I  should  show^  the  equable  temper^  of  a  man 
that  is  at  ease,  and  not  excited  by  any  emotion,  for  that 
vehemence  of  jealousy,  with  which  I  am  inflamed  towards 
you,  does  not  suffer  me  to  be  at  ease.''  As,  however,  there 
are  two  kinds  of  jealousy — the  one  springing  from  self-love, 
and  of  a  wicked  and  perverse  nature,  while  the  other  is 
cherished  by  us  on  God's  account,^  he  intimates  of  what  sort 
his  zeal  is.  For  many  are  zealous — for  themselves,  not  for 
God.  That,  on  the  other  hand,  is  the  only  pious  and  right 
zeal,  that  has  an  eye  to  God,  that  he  may  not  be  defrauded 
of  the  honours  that  of  right  belong  to  him. 

For  I  have  united  you  to  one  man.  That  his  zeal  was  of 
such  a  nature,  he  proves  from  the  design  of  his  preaching, 
for  its  tendency  was  to  join  them  to  Christ  in  marriage,  and 
retain  them  in  connection  with  him,*  Here,  however,  he 
gives  us  in  his  own  person  a  lively  picture  of  a  good  minister  ; 

1  The  rendering  of  the  Vulgate  is  as  follows:  "  Sed  supportate  me." 
("  But  bear  with  me.")  Wiclif  (1380)  reads :  "  But  also  supporte  ye  me." 
Tyndale  (1534)  also  renders  in  the  imperative,  as  follows:  "  Yee,  and  I 
pray  you  forbeare  me." — Ed. 

2  "  Vne  equalite  et  moderation  •" — "  An  evenness  and  moderation." 

^  "  De  laquelle  nous  sommes  esmeus  pour  I'amour  de  nostre  Dieu ;" — 
"  By  M'hich  we  are  influenced  out  of  love  to  our  God." 

*  "  Et  les  faire  perseuerer  en  saincte  conionction  auec  luy ;" — "  And  to 
lead  them  to  persevere  in  a  holy  connection  with  him." 


34)0  COMMENTARY  ON  THE  CHAP.  XI.  3. 

for  One  alone  is  tlie  Bridegroom  of  the  Church — the  Son  of 
Grod.  All  ministers  are  the  friends  of  the  Bridegroom,  as 
the  Baptist  declares  respecting  himself  (John  iii.  29.) 
Hence  all  ought  to  be  concerned,  that  the  fidelity  of  this 
sacred  marriage  remain  unimpaired  and  inviolable.  This 
they  cannot  do,  unless  they  are  actuated  by  the  dispositions 
of  the  Bridegroom,  so  that  every  one  of  them  may  be  as 
much  concerned  for  the  purity  of  the  Church,  as  a  husband 
is  for  the  chastity  of  his  wife.  Away  then  with  coldness  and 
indolence  in  this  matter,  for  one  that  is  cold^  will  never  be 
qualified  for  this  office.  Let  them,  however,  in  the  mean 
time,  take  care,  not  to  pursue  their  own  interest  rather  than 
that  of  Christ,  that  they  may  not  intrude  themselves  into 
his  place,  lest  while  they  give  themselves  out  as  his  para- 
nymphs,^  they  turn  out  to  be  in  reality  adulterers,  by  alluring 
the  bride  to  love  themselves. 

To  present  you  as  a  chaste  virgin.  "We  are  married  to 
Christ,  on  no  other  condition  than  that  we  bring  virginity  as 
our  dowry,  and  preserve  it  entire,  so  as  to  be  free  from  all 
corruption.  Hence  it  is  the  duty  of  ministers  of  the  gospel 
to  purify  our  souls,  that  they  may  be  chaste  virgins  to  Christ  ; 
otherwise  they  accomplish  nothing.  Now  we  may  under- 
stand it  as  meaning,  that  they  individually  present  them- 
selves as  chaste  virgins  to  Christ,  or  that  the  minister  pre- 
sents the  whole  of  the  people,  and  brings  them  forward  into 
Christ's  presence.  I  approve  rather  of  the  second  interpreta- 
tion. Hence  I  have  given  a  different  rendering  from  Erasmus.^ 

3.  But  I  fear.  He  begins  to  explain,  what  is  the  nature 
of  that  virginity  of  which  he  has  made  mention — our  cleav- 
ing to  Christ  alone,  sincerely,  with  our  whole  heart.  God, 
indeed,  everywhere  requires  from  us,  that  we  be  joined  with 
him  in  body  and  in  spirit,  and  he  warns  us  that  he  is  a 
jealous  God,  (Exod.  xx.  5,)  to  avenge  with  the  utmost 
severity  the  wrong  done  to  him,  in  the  event  of  any  one's 

*  "  Quiconque  est  froid  et  lasche  ;" — "  Whoever  is  cold  and  indolent." 
«  "  Paranymphos ;" — "  Friends  of  the  bridegroom."     The  reader  will 
find  the  office  and  duties  oi  paranymph  detailed  at  considerable  length  by 
Dr.  Adam  Clarke,  when  commenting  on  John  iii.  29. — Ed. 

8  The  rendering  of  Erasmus,  as  stated  by  Beza,  (who,  like  Calvin,  dis- 
approves of  it,)  is  "  ut  exhiberetis  ;" — "  that  ye  may  present." — Ed. 


CHAP.  XI.  3.       SECOND  EPISTLE  TO  THE  CORINTHIANS.  341 

drawing  back  from  him.  This  connection,  however,  is  ac- 
complished in  Christ,  as  Paul  teaches  in  Ephesians,  (v.  25, 
27.)  He  points  out,  however,  at  present  the  means  of  it — 
when  we  remain  in  the  pure  simplicity  of  the  gospel,  for,  as 
in  contracting  marriages  among  men,  there  are  written  con- 
tracts^ drawn  out,  so  the  spiritual  connection  between  us 
and  the  Son  of  God  is  confirmed  by  the  gospel,  as  a  kind  of 
written  contract.^  Let  us  maintain  the  fidelity,  love,  and 
obedience,  that  have  been  there  promised  by  us  ;  he  will  be 
faithful  to  us  on  his  part. 

Now  Paul  says  that  he  is  concerned,  that  the  minds  of  the 
Corinthians  may  not  be  corrupted  from  the  simplicity  that  is 
in  Christ.  Paul,  it  is  true,  says  in  Greek  et?  Xpcarov,  which 
Erasmus  renders  towards  Christ,^  but  the  Old  Interpreter 
has  come  nearer,  in  my  opinion,  to  Paul's  intention,*  because 
by  the  simplicity  that  is  in  Christ  is  meant,  that  which  keeps 
us  in  the  unadulterated  and  pure  doctrine  of  the  gospel,  and 
admits  of  no  foreign  admixtures.^  By  this  he  intimates  that 
men's  minds  are  adulterated,^  whenever  they  turn  aside,  even 
in  the  least  degree,  to  the  one  side  or  to  the  other,  from  the 
pure  doctrine  of  Christ.  Nor  is  it  without  good  reason,  for 
who  would  not  condemn  a  matron  as  guilty  of  unchastity, 
so  soon  as  she  lends  an  ear  to  a  seducer  ?  So  in  like  man- 
ner we,  when  we  admit  wicked  and  false  teachers,  who  are 

^  TahulcB. — Juvenal  makes  use  of  this  term  in  the  same  sense  :  "  Sig- 
natse  tabulce ;" — "  The  marriage  contract  is  signed." — ^^(Juv.  ii.  119.)  See 
also  Juv.  ix.  75. — Ed. 

^  "  Est  conferme  et  establi  par  I'Euangile,  comme  par  vn  instrument 
authentique ;" — "  Is  confirmed  and  established  by  the  gospel,  as  by  an 
authentic  instrument." 

^  Beza,  while,  like  Calvin,  he  views  the  expression  lU  rov  Xpurrov  as 
meaning  "  in  Christ,"  makes  mention  of  the  rendering  of  Erasmus,  adding 
a  note  of  explanation,  "  Quce  erat  erga  Christum,  nempe  quia  pure  ac 
simpliciter  illi  obtemperabatis  ;" — "  Which  was  towards  Christ ;  that  is, 
inasmuch  as  you  obeyed  him  in  purity  and  simpHcity."  Cranmer  (1539) 
renders  as  follows :  "  Euen  so  youre  wyttes  shuld  be  cornipte  from  the 
singlenes  that  ye  had  toward  Christ." — Ed. 

*  The  rendering  of  the  Vulgate  is  the  same  as  that  adopted  by  Calvin, 
"  A  simpUcitate  quse  est  in  Christo ;" — "  From  the  simpUcity  which  is  in 
Christ."— ^c?. 

5  "  Corruptions  et  desguisemens  venans  d'ailleurs :" — "  Corruptions  and 
disguises  springing  from  some  other  sources." 

«  "  S'abbastardissent,  corrompent,  et  debauchent ;" — "  Are  adulterated, 
corrupted,  and  debauched." 


342  COMMENTARY  ON  THE  CHAR  XI.  4. 

Satan's  vile  agents,  show  but  too  clearly,  that  we  do  not 
maintain  conjugal  fidelity  towards  Christ.  We  must  also 
take  notice  of  the  term  simplicity,  for  Paul's  fear  was  not, 
lest  the  Corinthians  should  all  at  once  openly  draw  back  al- 
together from  Christ,  but  lest,  by  turning  aside,  by  little 
and  little,  from  the  simplicity  which  they  had  learned,  so  as 
to  go  after  profane  and  foreign  contrivances,  they  should 
at  length  become  adulterated. 

He  brings  forward  a  comparison — as  the  serpent  beguiled 
Eve  through  his  suhtilty.  For  if  false  teachers  have  a  show 
of  wisdom,  if  they  have  any  power  of  eloquence  for  per- 
suading, if  they  plausibly  insinuate  themselves  into  the 
minds  of  their  hearers,  and  instil  their  poison  by  fawning 
artifices,  it  was  in  a  similar  way  that  Satan  also  beguiled 
Eve,  as  he  did  not  openly  declare  himself  to  be  an  enemy, 
but  crept  in  privily  under  a  specious  pretext. 

4.  For  if  he  that  cometk  He  now  reproves  the  Corin- 
thians for  the  excessive  readiness,  which  they  showed  to  re- 
ceive the  false  apostles.  For  while  they  were  towards  Paul 
himself  excessively  morose  and  irritable,^  so  that  on  any, 
even  the  least  occasion,  they  were  off'ended  if  he  gave  them 
even  the  slightest  reproof,  there  was,  on  the  other  hand, 
nothing  that  they  did  not  bear  with,  on  the  part  of  the  false 
Apostles.  They  Avillingly  endured  their  pride,  haughtiness, 
and  unreasonableness.  An  absurd  reverence  of  this  nature 
he  condemns,  because  in  the  mean  time  they  showed  no  dis- 
crimination or  judgment.  "  How  is  it  that  they  take^  so  much 
liberty  with  you,  and  you  submit  patiently  to  their  control  ? 
Had  they  brought  you  another  Christ,  or  another  gospel,  or 
another  Spirit,  different  from  what  you  received  through  my 
hands,  I  would  assuredlj^  approve  of  your  regard  for  them, 
for  they  would  be  deserving  of  such  honour.  But  as  they 
have  conferred  upon  you  nothing,  that  I  had  not  given  you 
previously,  what  sort  of  gratitude  do  you  show  in  all  but 
adoring  those,  to  whom  you  are  indebted  for  nothing,  while 

1  "  Trop  chagrins,  difficiles,  mal-aises  a  contenter,  et  faciles  a  estre 
irritez ;" — "  Excessively  fretful,  hard  to  please,  not  easily  satisfied,  and 
very  readily  provoked." 

*  "  Entreprenent  et  vsurpent;" — "  Assiune  and  usurp." 


CHAP.  XL  5.      SECOND  EPISTLE  TO  THE  CORINTHIANS.  343 

you  despise  me,  through  whom  God  has  bestowed  upon  you 
so  many  and  so  distinguished  benefits?''  Such  is  the  rever- 
ence that  is  shown  even  at  this  day  by  Papists  towards  their 
pretended  Bishops.  For  while  they  are  oppressed  by  their 
excessively  harsh  tyranny/  they  submit  to  it  without  diffi- 
culty ;  but,  at  the  same  time,  do  not  hesitate  to  treat  Christ 
himself  with  contempt.^ 

The  expressions — another  Christ,  and  another  gospel,  are 
made  use  of  here  in  a  different  sense  from  what  they  bear 
in  Gal.  i.  8.  For  another  is  used  there  in  opposition  to  what 
is  true  and  genuine,  and  hence  it  means  false  and  counter- 
feit. Here,  on  the  other  hand,  he  means  to  say — "  If  the 
gospel  had  come  to  you  through  their  ministry,  and  not 
through  mine." 

5.  For  I  reckon  that  I  am.  He  now  convicts  them  of  in- 
gratitude, by  removing  the  only  thing  that  could  serve  as 
an  excuse  for  them,  for  he  shows  that  he  is  on  a  level,  even 
with  the  chief  of  the  Apostles.  The  Corinthians,  therefore, 
were  ungrateful^  in  not  esteeming  him  more  highly,  after 
having  found  him,  by  experience,  to  be  such ;  while,  on  the 
other  hand,  the  authority  that  was  justly  due  to  him,  they 
transferred  to  persons  of  no  value.  For  the  sake  of  mo- 
desty, however,  he  says  that  he  reckons  so,  while  the  thing 
was  known  and  manifest  to  all.  His  meaning,  however,  is, 
that  God  had  honoured  his  Apostleship  with  no  less  distin- 
guished marks  of  favour,  than  that  of  John  or  Peter.  Now 
the  man  that  despises  the  gifts  of  God,  which  he  himself 
recognises,  cannot  clear  himself  from  the  charge  of  being 
spiteful  and  ungrateful.  Hence,  wherever  you  see  the  gifts 
of  God,  you  must  there  reverence  God  himself:^    I  mean, 

»  "  Leur  dure  et  insupportable  tyrannie  ;" — "  Their  harsh  and  intolerable 
tyranny." 

2  "  Mais  de  Christ,  il  ne  leur  en  chaut,  et  ne  font  point  de  conscience  de 
I'auoir  en  mespris  ;" — "  But  as  for  Christ,  they  do  not  care  for  him,  and 
they  make  no  scruple  to  hold  him  in  contempt." 

^  "  Monstroyent  bien  en  cela  leur  ingratitude ;" — "  Showed  clearly  in 
this  their  ingratitude." 

*  "  En  quelque  Heu  que  nous  apperceuerons  les  dons  de  Dieu,  il  faut  que 
la  il  soit  honore  de  nous,  et  que  nous  luy  portions  reuerence ;" — "  Wherever 
we  recognise  the  gifts  of  God,  he  must  there  be  honoured  by  us,  and  we 
must  give  him  reverence." 


344  COMMENTARY  ON  THE  CHAP.  XI.  6. 

that  every  one  is  worthy  of  honour,  in  so  far  as  he  is  distin- 
guished by  graces  received  from  God,  and  especially  if  any 
advantage  has  redounded  to  thee  from  them. 

6.  But  though  I  am  rude.  There  was  one  thing,^  in  which 
he  might  appear,  at  first  view,  to  be  inferior — that  he  was 
devoid  of  eloquence.  This  judgment,^  therefore,  he  antici- 
pates and  corrects,  while  he  acknowledges  himself,  indeed,  to 
be  rude  and  unpolished  in  speech,  while  at  the  same  time 
he  maintains  that  he  has  knowledge.  By  speech  here  he 
means,  elegance  of  expression ;  and  by  knowledge  he  means, 
the  very  substance  of  doctrine.  For  as  man  has  both  a  soul 
and  a  body,  so  also  in  doctrine,  there  is  the  thing  itself  that 
is  taught,  and  the  ornament  of  expression  with  which  it  is 
clothed.  Paul,  therefore,  maintains  that  he  understands, 
what  should  be  taught,  and  what  is  necessary  to  be  known, 
though  he  is  not  an  eloquent  orator,  so  as  to  know  how  to 
set  off  his  doctrine  by  a  polished  and  eloquent  manner  of 
expression. 

It  is  asked,  however,  whether  elegance  of  speech^  is  not 
also  necessary  for  Apostles  ;  for  how  will  they  otherwise  be 
prepared  for  teaching  ?  Knowledge  might  perhaps  suffice  for 
others,  but  how  could  a  teacher  be  dumb  ?  I  answer,  that, 
while  Paul  acknowledges  himself  to  be  rude  in  speech,  it  is 
not  as  though  he  were  a  mere  infant,  but  as  meaning,  that 
he  was  not  distinguished  by  such  splendid  eloquence  as 
others,  to  whom  he  yields  the  palm  as  to  this,  retaining  for 
himself  what  was  the  principal  thing — the  reality  itself,^ 
while  he  leaves  them  talkativeness  without  gravity.  If, 
however,  any  one  should  inquire,  why  it  is  that  the  Lord, 
who  made  mens  tongues,  (Exod.  iv.  11,)  did  not  also  endow 
so  eminent  an  apostle  with  eloquence,  that  nothing  might 
be  wanting  to  him,  I  answer,  that  he  was  furnished  with  a 
sufficiency  for  supplying  the  want  of  eloquence.  For  we  see 
and  feel,  what  majesty  there  is  in  his  writings,  what  eleva- 
tion appears  in  them,  what  a  weight  of  meaning  is  couched 

»  "  II  n'y  auoit  que  ceci  seul;" — "  There  was  only  this  one  thing." 
2  "  Ce  fol  iugement;" — «  This  foolish  judgment." 

'  "  La  faculte  de  bien  parler  et  auec  grace ;" — "  The  power  of  speaking 
well  and  gracefully." 
*  "  La  substance  de  la  chose ;" — "  The  substance  of  the  thing." 


CHAP.  XL  6.     SECOND  EPISTLE  TO  THE  CORINTHIANS.  345 

under  them,  what  power  is  discovered  in  them.  In  fine, 
they  are  thunderbolts,  not  mere  words.  Does  not  the  effi- 
cacy of  the  Spirit  appear  more  clearly  in  a  naked  rusticity 
of  words,  (so  to  speak,)  than  under  the  disguise  of  elegance 
and  ornament  ?  Of  this  matter,  however,  we  have  treated 
more  largely  in  the  former  Epistle.^  In  short,  he  admits,  as 
far  as  words  are  concerned,  what  his  adversaries  allege  by 
way  of  objection,  while  he  denies  in  reality  what  they  hold 
forth.  Let  us  also  learn,  from  his  example,  to  prefer  deeds 
to  words,  and,  to  use  a  barbarous  but  common  proverb — 
''  Teneant  alii  quid  nominis,  nos  autem  quid  rei  ;" — "  Let 
others  know  something  of  the  name,  but  let  us  know  some- 
thing of  the  reality."'^  If  eloquence  is  superadded,  let  it  be 
regarded  by  us  as  something  over  and  above ;  and  farther, 
let  it  not  be  made  use  of  for  disguising  doctrine,  or  adul- 
terating it,  but  for  unfolding  it  in  its  genuine  simplicity. 

But  everywhere.  As  there  was  something  magnificent  in 
placing  himself  on  a  level  with  the  chief  Apostles,  that  this 
may  not  be  ascribed  to  arrogance,  he  makes  the  Corinthians 
judges,  provided  they  judge  from  what  they  have  themselves 
experienced  ;  for  they  had  known  sufficiently  well,  from 
many  proofs,  that  he  did  not  boast  needlessly,  or  without 
good  reason.  He  means,  therefore,  that  he  needs  not  make 
use  of  words,  inasmuch  as  reality  and  experience  afford  clear 
evidence  of  every  thing  that  he  was  about  to  say.^ 

7.  Have  I  committed  an  offence        7.  Num  illud  peccavi,  quod  me 

in  abasing  myself,  that  ye  might  be  ipsum  humihaverim,*  ut  vos  exaltar- 

exalted,  because  I  have  preached  to  emini :    quod  gratuito   Evangelium 

you  the  gospel  of  God  freely  ?  Dei  prsedicaverim  vobis  ? 

^  See  Calvin  on  the  Corinthians,  vol.  i.  pp.  75-77. 

^  "  Et  afin  que  i'vse  d'vn  prouerbe  des  Latins  barbare,  commun  toutesfois 
— '  Que  les  autres  scachent  les  mots,  mais  que  nous  ayons  bonne  cognois- 
sance  de  la  chose ;' " — "  And  to  use  a  proverb  of  the  Latins,  barbarous, 
indeed,  but  common — '  Let  others  know  the  words,  but  let  us  have  a  good 
acquaintance  with  the  reality.' "  Tymme,  in  his  translation  of  Calvin  on 
the  Corinthians,  (1573,)  renders  this  proverb  as  follows :  "  Let  other  haue 
the  shell,  so  we  may  haue  the  kemell." — Ed. 

*  "  Monstrent  au  doit  tout  ce  qu'il  en  pomroit  dire ;" — "  Show  with  the 
finger  every  thing  that  he  might  be  prepared  to  say  as  to  it." 

*  "  En  ce  que  ie  me  suis  humilie  moy  mesme,  ou,  abbaisse ;" — "  Because 
I  have  humbled  or  abased  mvself." 


346  COMMENTARY  ON  THE  CHAP.  XI.  7. 

8.  I  robbed  other  churches,  taking  8.  Cseteras  Ecclesias  depraedatiis 
wages  of  t)mn^  to  do  you  service.  sum  accepto  ab  ilhs  stipendio,  quo 

vobis  inservirem. 

9.  And  when  I  was  present  with  9.  Et  quum  apud  vos  essem  et 
you,  and  wanted,  I  was  chargeable  egerem,  non  onerosus  fui  cuiquam  ;^ 
to  no  man :  for  that  which  was  lack-  nam  quod  mihi  deerat,  suppleverunt 
ing  to  me  the  brethren  which  came  fratres,  qui  venerant  ex  Macedonia ; 
from  Macedonia  supplied  ;  and  in  all  et  in  omnibus  sic  me  servavi,  ne  cui 
things  I  have  kept  myself  from  being  essem  onerosus,  atque  ita  servabo. 
burdensome  vmto  you,  and  so  will  I 

keep  myself. 

10.  As  the  truth  of  Christ  is  in  10.  Est  Veritas  Christi  in  me,  quod 
me,  no  man  shall  stop  me  of  this  hsec  gloriatio  non  interrumpetur 
boasting  in  the  regions  of  Achaia.  contra  me  in  regionibus  Achaise. 

11.  Wherefore?  because  I  love  11.  Quapropter?  an  quod  non 
you  not  ?     God  knoweth.  diligam  vos  ?    Deus  novit. 

12.  But  what  I  do,  that  I  Avill  do,  12.  Verum  quod  facio,  idem  et 
that  I  may  cut  off'  occasion  from  faciam :  ut  amputem  occasionem  iis 
them  which  desire  occasion;  that  qui  cupiunt  occasionem,  ut  in  quo 
wherein  they  glory,  they  may  be  gloriantur,  reperiantur,  quemadmo- 
found  even  as  we.  dum  et  nos. 

7.  Have  I  committed  an  offence  ?  His  liumility  was  cast 
up  to  liim  by  way  of  reproach,  while  it  was  an  excellence 
that  was  deserving  of  no  ordinary-  commendation.  Humi- 
lity here  means — voluntary  abasement ;  for  in  conducting 
himself  modestly,  as  if  he  had  nothing  in  him  that  was  par- 
ticularly excellent,  so  that  many  looked  upon  him  as  one  of 
tlie  common  23eople,  he  had  done  that  for  the  advantage  of 
the  Corinthians.  For  the  man  was  inflamed  with  so  great 
a  desire,^  and  so  great  an  anxiety  for  their  salvation,  that 
he  made  a  regard  to  himself  a  secondary  consideration. 
Hence  he  says,  that  he  had  of  his  own  accord  made  a 
surrender  of  his  own  greatness,  that  they  might  become 
great  through  his  abasement.  For  his  design  was,  that  he 
might  promote  their  salvation.  He  now  indirectly  charges 
them  with  ingratitude,  in  imputing  to  him  as  a  fault  so  pious 
a  disposition — not  indeed  for  the  purpose  of  reproaching 
him,  but  with  the  view  of  restoring  them  so  much  the  bet- 
ter to  a  sound  mind.     And  certainly,  he  wounded  them  more 


^  "  Je  n'ay  foidle  personne,  ou,  ne  suis  point  deuenu  lasche  en  besongne 
au  dommage  de  quelqu'Mi ;"— "  I  was  not  burdensome  to  any  one,  or,  I 
did  not  become  remiss  in  labour  to  the  hurt  of  any  one." 

2  "  Car  ce  sainct  Apostre  estoit  tellement  embrasse  du  desir :" — "  For 
this  holy  Apostle  was  to  such  a  degree  inflamed  with  desire." 


CHAP.  XI.  8.       SECOND  EPISTLE  TO  THE  CORINTHIANS.  347 

severely  by  speaking  ironically,  than  if  lie  had  spoken  in  a 
simple  way,  and  without  a  figure.  He  might  have  said : 
"  What  is  this  ?  Am  I  despised  by  you,  because  I  have 
lowered  myself  for  your  advantage  V  The  questioning,  how- 
ever, which  he  makes  use  of,  was  more  forcible  for  putting 
them  to  shame. 

Because  I  preached  freely.  This  is  a  part  of  his  abase- 
ment. For  he  had  given  up  his  own  right,  as  though  his 
condition  had  been  inferior  to  that  of  others  ;  but  such  was 
the  unreasonableness  of  some  of  them,  that  they  esteemed 
him  the  less  on  that  account,  as  if  he  had  been  undeserving 
of  remuneration.  The  reason,  why  he  had  given  his  services 
to  the  Corinthians  gratuitously,  is  immediately  subjoined — 
for  he  did  not  act  in  this  manner  everywhere,  but,  as  we 
have  seen  in  the  former  Epistle,^  there  was  a  danger  of  his 
furnishing  the  false  Apostles  with  a  handle  against  him. 

8.  I  robbed  other  churches.  He  has  intentionally,  in  my 
opinion,  made  use  of  an  offensive  term,  that  he  might  the 
more  forcibly  express  the  unreasonableness  of  the  matter — 
in  respect  of  his  being  despised  by  the  Corinthians.  "  I 
have,''  says  he,  "  procured  pay  for  myself  from  the  spoils  of 
others,  that  I  might  serve  you.  While  I  have  thus  spared 
you,  how  unreasonable  it  is  to  make  me  so  poor  a  return ! " 
It  is,  however,  a  metaphor,  that  is  taken  from  what  is  cus- 
tomary among  soldiers ;  for  as  conquerors  take  S2:>oils  from 
the  nations  that  they  have  conquered,  so  every  thing  that 
Paul  took  from  the  Churches  that  he  had  gained  to  Christ 
was,  in  a  manner,  the  spoils  of  his  victories,  though,  at  the 
same  time,  he  never  would  have  taken  it  from  persons  against 
their  will,  but  what  they  contributed  gratuitously  was,  in  a 
manner,  due  by  right  of  spiritual  warfare.^ 

^  See  Calvin  on  the  Corinthians,  vol.  i.  p.  288. 

*  The  word  iffvXntra,  rendered  in  our  authorized  version  robbed,  is  de- 
rived from  ffvXt],  spoils,  and  comes  originally  from  the  Hebrew  verb  7?^ 
(shalal),  which  is  frequently  employed  to  denote  spoiling,  or  making  booty. 
(See  Isaiah  x.  6;  Ezek.  xxix.  19.) — "The  word  ia-vXyiiret"  says  Barnes, 
"  means  properly,  '  I  spoiled,  plundered,  robbed,'  but  the  idea  of  Paul  here 
is,  that  he,  as  it  were,^  robbed  them,  because  he  did  not  render  an  equivalent 
for  what  they  gave  him.  They  supported  him,  Avhen  he  was  labouring  for 
another  people.  A  conqueror  who  plunders  a  country  gives  7io  equivalent 
for  what  he  takes.     In  this  sense  only  could  Paul  say,  that  he  had  plun- 


848  COMMENTARY  ON  THE         CHAP.  XL  11. 

Observe,  however,  that  he  says  that  he  had  been  in  want, 
for  he  vi^ould  never  have  been  a  burden  to  them,  had  he  not 
been  constrained  by  necessity.  He,  nevertheless,  in  the 
mean  time,  laboured  with  his  hands,  as  we  have  seen  before, 
(1  Cor.  iv.  1 2,)  but  as  the  labour  of  his  hands  was  not  sufficient 
for  sustaining  life,  something  additional  was  contributed  by 
the  Macedonians.  Accordingly  he  does  not  say,  that  his 
living  had  been  furnished  to  him  by  the  Macedonians,^  but 
merely  that  they  had  supplied  what  was  wanting.  We  have 
spoken  elsewhere  of  the  Apostle's  holy  prudence  and  dili- 
gence in  providing  against  dangers.^  Here  we  must  take 
notice  of  the  pious  zeal  of  the  Macedonians,  who  did  not 
hesitate  to  contribute  of  their  substance  for  his  pay,  that 
the  gospel  might  be  proclaimed  to  others,  and  those,  too, 
that  were  wealthier  than  themselves.  Ah  !  how  few  Mace- 
donians are  there  in  the  present  day,  and  on  the  other  hand 
how  many  Corinthians  you  may  find  everywhere  ! 

10.  The  truth  of  Christ  is  in  me.  Lest  any  one  should 
suspect,  that  Paul's  words  were  designed  to  induce  the  Co- 
rinthians to  be  more  liberal  to  him  in  future,  and  endeavour 
to  make  amends  for  their  error  in  the  past,  he  affirms  with 
an  oath,  that  he  would  take  nothing  from  them,  or  from 
others  in  Achaia,  though  it  were  offered  to  him.  For  this 
manner  of  expression — the  truth  of  Ch7'ist  is  in  me,  is  in  the 
form  of  oath.  Let  me  not  be  thought  to  have  the  truth  of 
Christ  in  me  if  I  do  not  retain  this  glorying  among  the  in- 
habitants of  Achaia.     Now  Corinth  was  in  Achaia.^ 

11.  75  it  because  I  love  you  not  ?  Those  that  we  love,  we 
treat  with  greater  familiarity.  Lest  the  Corinthians,  there- 
fore, should  take  it  amiss,  that  he  refused  their  liberality, 
while  he  allowed  himself  to  be  assisted  by  the  Macedonians, 
and  even  declared  with  an  oath  that  he  would  do  so  still, 

dered  the  Church  at  Philippi.  His  general  principle  was,  that '  the  labourer 
was  worthy  of  his  hire ;'  and  that  a  man  was  to  receive  his  support  from 
the  people  for  whom  he  laboured,  (See  1  Cor.  ix.  7-14,)  but  this  rule  he 
had  not  observed  in  this  case." — Ed. 

1  "  II  ne  dit  pas  que  les  Macedoniens  luy  eussent  donne  tout  ce  qui  luy 
estoit  necessaire ;" — "  He  does  not  say  that  the  Macedonians  had  given  him 
every  thing  that  was  necessary." 

*  «  See  p.  300. 

*  "  See  Calvin  on  the  Corinthians,  vol.  i.  p.  37. 


CHAP.  XL  12.       SECOND  EPISTLE  TO  THE  CORINTHIANS.  349 

he  anticipates  that  suspicion  also.  And  by  the  figure  term- 
ed anthypophora^  he  asks,  as  it  were  in  their  name,  whether 
this  is  a  token  of  a  malevolent  mind  ?  He  does  not  return 
a  direct  answer  to  the  question,  but  the  indirect  answer  that 
he  returns  has  much  more  weight,  inasmuch  as  he  calls  God 
to  be  a  witness  of  his  good  disposition  towards  them.  You 
see  here,  that  in  the  course  of  three  verses^  there  are  two 
oaths,  but  they  are  lawful  and  holy,  because  they  have  a  good 
design  in  view,  and  a  legitimate  reason  is  involved.  Hence 
to  condemn  indiscriminately  all  oaths  is  to  act  the  part  of 
fanatics,  who  make  no  distinction  between  white  and  black.^ 
12.  But  what  I  do.  He  again  explains  the  reason  of  his 
intention.*  The  false  Apostles,  with  the  view  of  alluring  to 
themselves  ignorant  persons,  took  no  pay.  Their  serving 
gratuitously  was  a  show  of  uncommon  zeal.^  If  Paul  had 
availed  himself  of  his  right,  he  would  have  given  them  occa- 
sion to  raise  their  crest,  as  if  they  had  been  greatly  superior 
to  him.  Paul,  accordingly,  that  he  might  give  them  no  oc- 
casion of  doing  injury,  did  himself,  also,  preach  the  Gospel, 
free  of  charge,  and  this  is  what  he  adds — that  he  is  desirous 
to  cut  off  occasion  from  those  that  desire  occasion.  For  the 
false  Apostles  were  desirous  to  insinuate  themselves  by  this 
artifice,  and  to  detract,  in  proportion  to  this,  from  Paul's 
credit,  if  they  were  superior  to  him  in  any  respect.  He  says, 
that  he  will  not  give  them  this  advantage.  "  They  will  be 
found,''  says  he,  "  on  a  level  with  us  in  that  glorying  which 

^  "  Pour  repoudre  a  robjection ;" — "  With  the  view  of  replying  to  the 
objection." — See  Calvin  on  the  Corinthians,  vol.  i.  p.  281,  n.  1. 

*  "  Ces  trois  lignes ;" — "  These  three  lines." 

*  "  An  oath  is  to  be  used,  when  other  means  are  deficient ;  and  more 
particularly,  we  are  then  only  to  swear,  when  the  honour  of  God  is  con- 
cerned, or  Religion  and  Christianity  is  falsely  accused;  and  these  are 
public  grounds.  To  which  we  may  add  the  good  of  the  Commonwealth : 
or  we  are  to  swear  upon  a  particular  occasion  to  clear  ourselves  from  false 
accusations  and  crimes  charged  upon  us,  if  otherwise  oiu:  innocency  cannot 
appear ;  or  in  the  behalf  of  others,  when  they  shall  suflfer  either  in  name, 
hfe,  or  estate,  and  we  are  required  thereunto  by  the  Magistrate,  that  so 
justice  may  proceed." — Burgesseon2  Cor.  i.  p.  681. — See  Calvin's  Har- 
mony, vol.  i,  p.  294. — Ed. 

*  "  C'estoit  vne  fausse  monstre  de  quel  que  zele  excellent,  de  seruir  sans 
rien  prendre;" — "It  was  a  false  show  of  eminent  zeal,  to  serve  without 
taking  any  thing." 

^  "  De  la  resolution  qu'il  a  prinse  en  cest  endroit ;" — "  Of  the  resolution 
that  he  had  taken  as  to  this  matter." 


350  COMMENTARY  ON  THE  CHAP.  XI.  13. 

they  would  wish  to  have  for  themselves  exclusively.''  This, 
however,  is  a  useful  admonition  in  connection  with  cutting 
off  occasion  from  the  wicked,  as  often  as  they  desire  one. 
For  this  is  the  only  way  to  overcome  them — not  in  the  way 
of  furnishing  them  with  arms  through  our  imprudence/ 

13.  For  such  are  false  apostles,  de-  13.  Siquidem  istiusmodi  pseudo- 

ceitful  workers,  transforming  them-  apostoli ;  operarii  dolosi   sunt,   qui 

selves  into  the  apostles  of  Christ.  transformant  se  in  Apostolos  Christi. 

14!    And  no  marvel;   for  Satan  14.    Neque  id  mirum:    quando- 

himself  is  transformed  into  an  angel  quidem  ipse  Satanas  transfiguratur 

of  light.  in  Angelum  lucis. 

15.  Therefore  i^  ^s  no  great  thing  15.    Non  magnum   igitur,  si   et 

if  his  ministers  also  be  transformed  ministri  iUius  transformant  se,  perin- 

as  the  ministers  of  righteousness  :  de  aesi  essent  ministri  iustitiae  :  quo- 

whose  end  shall  be  according  to  their  rum  finis  erit  secundum  opera  ipso- 

works.  rum. 

13.  For  such  are  false  Apostles.  While  he  has  already 
taken  away  from  them  what  they  chiefly  desired,  yet,  not 
contented  with  having  put  himself  on  a  level  with  them  with 
respect  to  that  in  which  they  w^ere  desirous  to  excel,  he 
leaves  them  nothing  for  which  they  deserve  any  commenda- 
tion. It  was  apparently  a  laudable  thing  to  despise  money, 
but  he  says,  that  they  make  use  of  a  pretence  for  the  pur- 
pose of  deceiving,  exactly  as  if  a  harlot  were  to  borrow  the 
apparel  of  a  decent  matron.  For  it  was  necessary  to  pull 
off  the  mask,  which  obscured  the  glory  of  God. 

They  are  deceitful  workers,  says  he,  that  is — they  do  not 
discover  their  wickedness  at  first  view,  but  artfully  insinuate 
themselves  under  some  fair  pretext.^  Hence  they  require 
to  be  carefully  and  thoroughly  sifted,  lest  we  should  receive 
persons  as  servants  of  Christ,  as  soon  as  any  appearance  of 
excellence  is  discovered.  Nor  does  Paul  in  malice  and  envy 
put  an  unfavourable  construction  upon  what  might  be  looked 
upon  as  an  excellence,  but,  constrained  by  their  dishonesty, 
he  unfolds  to  view  the  evil  that  lay  hid,  because  there  was 
a  dangerous  profanation  of  virtue  in  pretending  to  burn  with 
greater  zeal  than  all  the  servants  of  Christ. 

^  "  Par  nostre  imprudence  et  inconsideration ;" — "  By  our  imprudence 
and  inconsideration." 

2  "  S'insinuent  finement  sans  qu'on  y  prene  garde ;" — "  They  artfully 
insinuate  themselves,  imless  one  be  on  liis  guard  against  them." 


CHAP.  XI.  14.        SECOND  EPISTLE  TO  THE  CORINTHIANS.  351 

14.  Aiid  no  marvel.  It  is  an  argument  from  the  greater 
to  the  less.  "  If  Satan,  who  is  the  basest  of  all  beings,  nay, 
the  head  and  chief  of  all  wicked  persons,  transforms  him- 
self, what  will  his  ministers  do  V  We  have  experience  of 
both  every  day,  for  when  Satan  tempts  us  to  evil,  he  does 
not  profess  to  be  what  he  really  is.  For  he  would  lose  his 
object,  if  we  were  made  aware  of  his  being  a  mortal  enemy, 
and  opposer  of  our  salvation.  Hence  he  always  makes  use 
of  some  cloak  for  the  purpose  of  insnaring  us,  and  does  not 
immediately  show  his  horns,  (as  the  common  expression  is.) 
but  rather  makes  it  his  endeavour  to  appear  as  an  angel. 
Even  when  he  tempts  us  to  gross  crimes,  he  makes  use, 
nevertheless,  of  some  pretext  that  he  may  draw  us,  when  we 
are  off  our  guard,  into  his  nets.  What  then,  if  he  attacks 
us  under  the  appearance  of  good,  nay,  under  the  very  title 
of  God  ?  His  life-guards  imitate,  as  I  have  said,  the  same 
artifice.  These  are  golden  preambles — "  Vicar  of  Christ'' — 
"  Successor  of  Peter'' — "  Servant  of  God's  servants,"  but  let 
the  masks  be  pulled  off,  and  w^ho  and  what  will  the  Pope  be 
discovered  to  be  ?  Scarcely  will  Satan  himself,  his  master, 
surpass  so  accomplished  a  scholar  in  any  kind  of  abomina- 
tion. It  is  a  well  known  saying  as  to  Babylon,  that  she 
gives  poison  to  drink  in  a  golden  cup.  (Jer.  li.  7.)  Hence 
we  must  be  on  our  guard  against  masks. 

Should  any  one  now  ask,  "  Shall  we  then  regard  all  with 
suspicion  ?"  I  answer,  that  the  Apostle  did  not  by  any  means 
intend  this  ;  for  there  are  marks  of  discrimination,  which  it 
were  the  part  of  stupidity,  not  of  prudence,  to  overlook.  He 
was  simply  desirous  to  arouse  our  attention,  that  we  may 
not  straightway  judge  of  the  lion  from  the  skin.^  For  if  we 
are  not  hasty  in  forming  a  judgment,  the  Lord  will  order  it 
so  that  the  ears  of  the  animal  will  be  discovered  ere  long. 
Farther,  he  was  desirous  in  like  manner  to  admonish  us,  in 
forming  an  estimate  of  Christ's  servants,  not  to  regard  masks, 
but  to  seek  after  what  is  of  more  importance.  Ministers  of 
righteousness  is  a  Hebraism  for  faithful  and  upright  persons? 

1  "  Comme  porte  le  prouerbe  des  Latins ;" — "  As  the  proverb  in  use 
among  the  Latins  runs." 

a  Beza  takes  the  same  view  of  this  expression  :  "  Nee  enim  illi  dicuntiu: 


352  COMMENTARY  ON  THE         CHAP.  XL  16. 

15.  Whose  end  shall  he.  He  adds  this  for  the  consolation 
of  the  pious.  For  it  is  the  statement  of  a  courageous  man, 
who  despises  the  foolish  judgments  of  men,  and  patiently 
waits  for  the  day  of  the  Lord.  In  the  mean  time,  he  shows 
a  singular  boldness  of  conscience,  which  does  not  dread  the 
judgment  of  Grod. 


16.  I  say  again,  Let  no  man  think  16.  Iterum  dico,  ne  quis  me  pu- 
me  a  fool :  if  otherwise,  yet  as  a  fool  tet  insipientem  esse :  alioqui  iam 
receive  me,  that  I  may  boast  myself  etiam  ut  insipientem  accipite  me,  ut 
a  little.  paululum  quiddam  et  ego  glorier. 

17.  That  which  I  speak,  I  speak  17.  Quod  dico,  non  dico  secundum 
it  not  after  the  Lord,  but  as  it  were  Dominum,  sed  velut  per  insipien- 
foolishly,  in  this  confidence  of  boast-  tiam :  in  hac  audacia  gloriationis. 

18.  Seeing  that  many  glory  after  18.  Quandoquidem  multi  glorian- 
the  flesh,  I  will  glory  also.  tur  secundum  carnem,  et  ego  glo- 

riabor. 

19.  For  ye  suffer  fools  gladly,  see-  19.  Libenter  enim  suffertis  insi- 
ing  ye  yourselves  are  wise.  pientes  :  quum  sitis  ipsi  sapientes. 

20.  For  ye  suffer,  if  a  man  bring  20.  Suffertis  enim,  si  quis  vos  in 
you  into  bondage,  if  a  man  devour  servitutem  adigit,  si  quis  exedit,  si 
you,  if  a  man  take  of  you,  if  a  man  quis  accipit,  si  quis  attoUit  sese,  si 
exalt  himself,  if  a  man  smite  you  on  quis  vos  in  faciem  csedit. 

the  face. 

21.  I  speak  as  concerning  re-  21.  luxta  contumeliam  loquor, 
proach,  as  though  we  had  been  weak,  perinde  quasi  nos  infirmi  fuerimus : 
Howbeit,  whereinsoever  any  is  bold,  imo  in  quocunque  audet  aliquis,  per 
(I  speak  foolishly,)  I  am  bold  also.  insipientiam  loquor,  ego  quoque  au- 

deo. 


16./  say  again.  The  Apostle  has  a  twofold  design.  He 
has  it  partly  in  view  to  expose  the  disgusting  vanity  of  the 
false  Apostles,  inasmuch  as  they  were  such  extravagant 
trumpeters  of  their  own  praises ;  and  farther,  to  expostulate 
with  the  Corinthians,  because  they  shut  him  up  to  the  ne- 
cessity of  glorying,  contrary  to  the  inclinations  of  his  own 
mind.  "  /  say  again,"  says  he.  For  he  had  abundantly 
shown  previously,  that  there  was  no  reason,  why  he  should 

sese  transfigurare  in  Satanam,  sed  in  ministros  probos  et  integros,  quibus 
opponuntur  VoXioi.  Hoc  enim  declarat  epitheton  justitioe  ex  Hebraeorum 
idiotismo ;" — "  For  they  are  not  said  to  transform  themselves  into  Satan, 
but  into  ministers,  who  are  honest  and  upright,  as  contrasted  with  those 
who  are  QoXio,)  deceitful.  For  this  is  the  import  of  the  epithet,  of  right- 
eousness, according  to  the  Hebrew  idiom."  Another  instance  of  the  same 
Hebrew  idiom  is  noticed  by  Calvin  in  p.  196. — Ed. 


CHAP.  XL  17.     SECOND  EPISTLE  TO  THE  CORINTHIANS.  353 

be  despised.  He  had  also  shown  at  the  same  time,  that  he 
was  very  unlike  others,  and  therefore  ought  not  to  have  his 
grounds  of  glorying  estimated  according  to  the  rule  of  their 
measure.  Thus  he  again  shows,  for  what  purpose  he  had 
hitherto  gloried — that  he  might  clear  his  apostleship  from 
contempt ;  for  if  the  Corinthians  had  done  their  duty,  he 
would  not  have  said  one  word  as  to  this  matter. 

Otherwise  now  as  a  fool.  "  If  I  am  reckoned  by  you  a 
fool,  allow  me  at  least  to  make  use  of  my  right  and  liberty 
— that  is,  to  speak  foolishly  after  the  manner  of  fools.''  Thus 
he  reproves  the  false  Apostles,  who,  while  they  were  exceed- 
ingly silly  in  this  respect,  were  not  merely  borne  with  by 
the  Corinthians,  but  were  received  with  great  applause.  He 
afterwards  explains  what  kind  of  folly  it  is — the  publishing 
of  his  own  praises.  While  they  did  so  without  end  and 
without  measure,  he  intimates  that  it  was  a  thing  to  whi<3h 
he  was  unaccustomed  ;  for  he  says,  for  a  little  while.  For  I 
take  this  clause  as  referring  to  time,  so  that  the  meaning  is, 
that  Paul  did  not  wish  to  continue  it  long,  but  assumed,  as 
it  were,  for  the  moment,  the  person  of  another,  and  imme- 
diately thereafter  laid  it  aside,  as  we  are  accustomed  to  pass 
over  lightly  those  things  that  are  foreign  to  our  object,  while 
fools  occupy  themselves  constantly  (eV  Trapepyoif;)^  in  matters 
of  inferior  moment. 

17.  What  I  speak,  1  speak  not  after  the  Lord.  His  dis- 
position, it  is  true,  had  an  eye  to  God,  but  the  outward  ap- 
pearance^ might  seem  unsuitable  to  a  servant  of  the  Lord. 
At  the  same  time,  the  things  that  Paul  confesses  respecting 
himself,  he,  on  the  other  hand,  condemns  in  the  false  Apos- 
tles.^ For  it  was  not  his  intention  to  praise  himself,  but 
simply  to  contrast  himself  with  them,  with  the  view  of  hum- 
bling them.''     Hence  he  transfers  to  his  OAvn  person  what 

1  The  term  crajs^yav  denotes — a  matter  of  mere  secondary  importance. 
Thus  Thucydides  (vi.  58)  says,  «?  qIk  Ix  <ra{i^yov  rov  ■xoXifx.ov  Ivoiuro — who 
did  not  make  the  war  a  secondary  consideration. — Ed. 

2  "  La  facon  exterieure  en  laquelle  il  procede ;" — "  The  outward  manner 
in  which  he  goes  to  work." 

8  "  C'est  plustos  afin  de  les  condamner  es  faux-Apostres ;" — "  It  is  rather 
with  the  view  of  condemning  them  in  the  false  Apostles," 

*  «  Afin  de  leur  abbaisser  le  caquet :" — "  With  the  view  of  bringmg 
down  their  talk." 

VOL.  IL  Z 


354  COMMENTARY  ON  THE        CHAP.  XL  19. 

belonged  to  tliem,  that  he  may  thus  open  the  eyes  of  the 
Corinthians.  What  I  have  rendered  boldness,  is  in  the  Greek 
virdcrraaL^,  as  to  the  meaning  of  which  term  we  have  spoken 
in  the  ninth  chapter.  (2  Cor.  ix.  4.)  Subject-matter^  or  sub- 
stance, unquestionably,  would  not  be  at  all  suitable  here.^ 

18.  Since  many  glory.  The  meaning  is — "  Should  any 
one  say  to  me,  by  way  of  objection,  that  what  I  do  is  faulty, 
what  then  as  to  others  ?  Are  not  they  my  leaders  ?  Am  I 
alone,  or  am  I  the  first,  in  glorying  according  to  the  flesh  ? 
Why  should  that  be  reckoned  praiseworthy  in  them,  that  is 
imputed  to  me  as  a  fault  ?"  So  far  then  is  Paul  from  ambi- 
tion in  recounting  his  own  praises,  that  he  is  contented  to 
be  blamed  on  that  account,  provided  he  exposes  the  vanity 
of  the  false  apostles. 

To  glory  after  the  flesh,  is  to  boast  one's  self,  rather  in. 
what  has  a  tendency  towards  show,  than  in  a  good  con- 
science. For  the  term  flesh,  here,  has  a  reference  to  the 
world — when  we  seek  after  praise  from  outward  masks,  which 
have  a  sbowy  appearance  before  the  world,  and  are  regarded 
as  excellent.  In  place  of  this  term  he  had  a  little  before 
made  use  of  the  expression — in  appearance.     (2  Cor.  x.  7.) 

19.  For  ye  bear  with  fools  willingly.  He  calls  them  wise — 
in  my  opinion,  ironically.  He  was  despised  by  them,  which 
could  not  have  been,  had  they  not  been  puffed  up  with  the 
greatest  arrogance.^  He  says,  therefore :  "  Since  you  are 
so  wise,  act  the  part  of  wise  men  in  bearing  with  me,  whom 
you  treat  with  contempt,  as  you  would  a  fool."  Hence  I 
infer,  that  this  discourse  is  not  addressed  to  all  indiscrimi- 
nately, but  some  particular  persons  are  reproved,  who  con- 
ducted themselves  in  an  unkind  manner.* 

1  Calvin  refers  here  to  the  rendering  of  Erasmus,  and  of  the  Vulgate. 
The  term  employed  by  Erasmus  is  argtmientum  (^subject-matter.)  In  ac- 
cordance with  this,  Cranmer's  version  (1539)  reads,  "  in  this  matter  of 
boastinge."  The  Vulgate  makes  use  of  the  term  substantia,  (substance.) 
WicKf  (1380)  reads,  "  in  this  substaunce  of  glorie."  The  Rheims  version 
(1582),  "in  this  substance  of  glorying." — Ed. 

*  "  (ilertes  il  ne  conueniendroit  pas  bien  yci  de  traduire  m.atiere  ou  sub- 
stance, combien  que  le  mot  signifie  quelque  fois  cela ;" — "  Certainly  it 
would  not  be  suitable  here  to  render  it  subject-matter  or  substance,  though 
the  word  sometimes  bears  that  meaning." 

3  "  D'vne  merueilleuse  arrogance ;" — "  With  an  amazing  arrogance." 

*  "  Enuers  luy;" — "  Towards  him." 


CHAP.  XI.  20.     SECOND  EPISTLE  TO  THE  CORINTHIANS.  355 

20.  For  ye  hear  luith  it,  if  any  one.  There  are  three  ways 
in  which  this  may  be  understood.  He  may  be  understood 
as  reproving  the  Corinthians  in  irony,  because  they  could 
not  endure  any  thing,  as  is  usually  the  case  with  effeminate 
persons  ;  or  he  charges  them  with  indolence,  because  they 
had  given  themselves  up  to  the  false  Apostles  in  a  disgrace- 
ful bondage  ;  or  he  repeats,  as  it  were,  in  the  person  of  an- 
other, what  was  spitefully  aifirmed  respecting  himself,^  as  if 
he  claimed  for  himself  a  tyrannical  authority  over  them. 
The  second  meaning  is  approved  by  Chrysostom,  Ambrose, 
and  Augustine,  and  hence  it  is  commonly  received ;  and, 
indeed,  it  corresponds  best  with  the  context,  although  the 
third  is  not  less  in  accordance  with  my  views.  For  we  see, 
how  he  was  calumniated  from  time  to  time  by  the  malevo- 
lent, as  if  he  domineered  tyrannically,  while  he  was  very 
far  from  doing  so.  As,  however,  the  other  meaning  is  more 
generally  received,  I  have  no  objection,  that  it  should  be 
held  as  the  true  one. 

Now  this  statement  will  correspond  with  the  preceding 
one  in  this  way :  "  You  bear  with  every  thing  from  others, 
if  they  oppress  you,  if  they  demand  what  belongs  to  you, 
if  they  treat  you  disdainfully.  Why  then  will  you  not  bear 
with  me,  as  they  are  in  no  respect  superior  to  me  ?'^  For  as 
to  his  saying  that  he  is  not  weak,  he  means  that  he  had  been 
endowed  by  God  with  such  excellent  graces,  that  he  ought 
not  to  be  looked  upon  as  of  the  common  order.  For  the 
word  weak  has  a  more  extensive  signification,  as  we  shall 
see  again  ere  long. 

It  has  been  the  invariable  custom,  and  will  be  so  to  the 
end,  to  resist  contumaciously^  the  servants  of  God,  to  get 
enraged  on  the  least  occasion,^  to  grumble  and  murmur  in- 
cessantly, to  complain  of  even  a  moderate  strictness,^  to  hold 
all  discipline  in  abhorrence ;  while,  on  the  other  hand,  they 

^  "  Ce  que  malicieusement  on  disoit  de  luy  pour  le  rendre  odieux ;" — 
"  What  they  said  of  him  maliciously,  with  the  view  of  making  him  odious." 

2  "  De  resister  et  contredire  opiniastrement ;" — "  To  resist  and  contra- 
dict obstinately." 

3  "  Se  corroucer  aigrement  contr'  eux  a  la  moindre  occasion ;"— «  To  be 
fiercely  enraged  against  them  on  the  least  occasion." 

*  "  Se  plaindre  de  leur  seuerite,  en  disant  qu'elle  est  excessiue ;" — "  To 
complain  of  their  strictness,  by  saying  that  it  is  excessive." 


356  COMMENTARY  ON  THE  CHAP.  XI.  21. 

put  themselves  under  servile  subjection  to  false  apostles, 
impostors,  or  mere  worthless  pretenders,  give  them  liberty 
to  do  any  thing  whatever,  and  patiently  submit  to  and 
endure,  whatever  burden  they  may  choose  to  impose  upon 
them.  Thus,  at  the  present  day,  you  will  scarcely  find  one 
in  thirty,  who  will  put  his  neck  willingly  under  Christ's 
yoke,  while  all  have  endured  with  patience  a  tyranny  so 
severe  as  that  of  the  Pope.  Those  very  persons  are  all  at 
once  in  an  uproar,^  in  opposition  to  the  fatherly  and  truly 
salutary  reproofs  of  their  pastors,  who,  on  the  other  hand, 
had  formerly  swallowed  down  quietly  every  kind  of  insult, 
even  the  most  atrocious,  from  the  monks.^  Are  not  those 
worthy  of  Antichrist's  torturing  rack,  rather  than  of  Christ's 
mild  sway,  who  have  ears  so  tender  and  backward  to  listen 
to  the  truth  ?     But  thus  it  has  been  from  the  beginning. 

21.  Nay  J  in  whatsoever.  Paul  had  asked,  why  the  Corin- 
thians showed  more  respect  to  others  than  to  him,  while  he 
had  not  been  by  any  means  weak,  that  is,  contemptible.  He 
now  confirms  this,  because,  if  a  comparison  had  been  entered 
upon,  he  w^ould  not  have  been  inferior  to  any  one  in  any 
department  of  honour. 

22.  Are  they  Hebrews ?  so  am  I.  22.  Hebrsei  sunt?  ego  quoque. 
Are  they  Israelites  ?  so  am  I.  Are  Israelitfe  sunt  ?  ego  quoque :  semen 
they  the  seed  of  Abraham  ?  so  am  I.  Abrahas  simt  ?  ego  quoque. 

23.  Are  they  ministers  of  Christ?  23.  Ministri  Christi  sunt?  desi- 
(I  speak  as  a  fool,)  I  am  more :  in  piens  loquor,  plus  ego ;  in  laboribus 
labours  more  abundant,  in  stripes  abundantius,  in  plagis  supra  modum, 
above  measure,  in  prisons  more  fre-  in  carceribus  copiosius,  m  mortibus 
quent,  in  deaths  oft.  ssepe. 

24.  Of  the  Jews  five  times  receiv-  24.  A  ludseis  quinquies  quadra- 
ed  I  forty  stripes  save  one.  ginta  plagas  accepi  ima  minus. 

25.  Thrice  was  I  beaten  with  rods,  25.  Ter  virgis  csesus  sum,  semel 
once  was  I  stoned,  thrice  I  sufiered  lapidatus  sum,  ter  naufragium  feci, 
shipwreck,  a  night  and  a  day  I  have  noctes  et  dies  egi  in  profundo. 
been  in  the  deep ; 

26.  in  journey ings  often,  m  perils  26.  In  itineribus  saepe,  periculis 
of  waters,  in  perils  of  robbers,  in  fluminum,  periculis  latronum,  peri- 
perils  by  wci/ie  own  countrymen,  in  culis  ex  genere,  periculis  ex  Gentibus, 
perils  by  the  heathen,  in  perils  in  pericuhs  in  urbe,  periculis  in  deserto, 

1  "  lis  tempestent  et  grincent  les  dents ;" — "  They  storm  and  gnash  their 
teeth." 

2  «  Toutes  sortes  d'iniures  et  outrages  horribles  que  les  moines  leur 
faisoyent;" — "  All  sorts  of  horrible  injm-ies  and  insults  that  the  monks 
could  inflict  upon  them." 


CHAP.  XI.  22.     SECOND  EPISTLE  TO  THE  CORINTHIANS.  357 

the  city,  m  perils  in  the  -^vilderness,  periculis  in  mari,  periculis  in  falsis 

in  perils  in  the  sea,  m  perils  among  fratribus  : 
false  brethren; 

27.  In  weariness  and  painfdness,  27.  In  labore  et  molestia,  in  vi- 
in  watchings  often,  in  hunger  and  giliis  ssepe,  in  fame  et  siti,  in  ieiun<» 
thirst,  in  fastings  often,  in  cold  and  iis  sajpe,  in  frigore  et  nuditate : 
nakedness. 

28.  Besides  those  things  that  are  28.  Prseter  ea  quae  extrinsecus 
without,  that  which  cometh  upon  me  accidunt,  quotidiana  mea  moles,i 
daily,  the  care  of  all  the  Churches.  sollicitudo  omnium  Ecclesiarum. 

29.  Who  is  weak,  and  I  am  not  29.  Quis  infirmatur,  et  ego  non 
weak  ?  who  is  offended,  and  I  burn  infirmor  ?  quis  offenditur,  et  ego  non 
not  ?  uror  ? 

22.  He  now,  by  enumerating  particular  instances,  lets 
them  see  more  distinctly,  that  he  would  not  by  any  means 
be  found  inferior,  if  matters  came  to  a  contest.  And  in  the 
first  place,  he  makes  mention  of  the  glory  of  his  descent,  of 
which  his  rivals  chiefly  vaunted.  "  If,''  says  he,  "  they  boast 
of  illustrious  descent,  I  shall  be  on  a  level  with  them,  for  I 
also  am  an  Israelite,  of  the  seed  of  Abraham."  This  is  a 
silly  and  empty  boast,  and  yet  Paul  makes  use  of  three 
terms  to  express  it ;  nay  more,  he  specifies,  as  it  were,  three 
different  marks  of  excellence.  By  this  repetition,  in  my 
opinion,  he  indirectly  reproves  their  folly,  inasmuch  as  they 
placed  the  sum-total^  of  their  excellence  in  a  thing  that  was 
so  trivial,^  and  this  boasting  was  incessantly  in  their  mouth, 
so  as  to  be  absolutely  disgusting,  as  vain  men  are  accustomed 
to  pour  forth  empty  bravadoes  as  to  a  mere  nothing. 

As  to  the  term  Hehreius,  it  appears  from  Gen.  xi.  14,  that 

it  denotes  descent,  and  is  derived  from  Heher ;  and  farther, 

it  is  probable,  that  Abraham  himself  is  so  called  in  Gen.  xiv. 

13,  in  no  other  sense  than  this — that  he  was  descended  from 

that  ancestor.'*     Not  altogether  without  some  appearance  of 

truth  is  the  conjecture  of  those,  who   explain  the  term  to 

mean  those  dvjelling  beyond  the  river. ^     We  do  not  read,  it 

^  "  La  pesanteur  ordinaire  des  affaires  que  i'ay ;  ou,  il  y  a  ce  qui  m'as- 
siege  de  iour  en  iour  ;" — "  The  ordinary  burden  of  affairs  which  I  have ;  or, 
there  is  that  which  besieges  me  from  day  to  day," 

2  "  Proram  et  puppim;" — "  The  prow  and  stem." 

3  «  Vne  chose  si  vaine,  et  de  si  petite  consequence ;" — "  A  thing  so 
empty,  and  of  so  small  importance." 

*  "  Qu'il  estoit  descendu  d'  Heber  de  pere  en  fils  ;" — "  That  he  was  de- 
scended from  Heber,  from  father  to  son." 

5  «  Vray  est  que  la  coniecture  de  ceux  qui  disent  qu'ils  sont  ainsi  appelez 
comme  habitans  outre  la  riuiere,  n'est  pas  du  tout  sans  couleur ;" — "  It  is 


358  COMMENTABY  ON  THE  CHAP  XI.  23. 

is  true,  that  any  one  was  called  so  before  Abraham,  who  had 
passed  over  the  river,  when  he  quitted  his  native  country, 
and  afterwards  the  appellation  came  to  be  a  customary  one 
among  his  posterity,  as  appears  from  the  history  of  Joseph. 
The  termination,  however,  shows  that  it  is  expressive  of 
descent,  and  the  passage,  that  I  have  quoted,  abundantly 
confirms  it.^ 

23.  Are  they  ministers  of  Christ  ?  Now  when  he  is  treat- 
ing of  matters  truly  praiseworthy,  he  is  no  longer  satisfied 
with  being  on  an  equality  with  them,  but  exalts  himself 
above  them.  For  their  carnal  glories  he  has  previously  been 
scattering  like  smoke  by  a  breath  of  wind,^  by  placing  in 
opposition  to  them  those  which  he  had  of  a  similar  kind  ; 
but  as  they  had  nothing  of  solid  worth,  he  on  good  grounds 
separates  himself  from  their  society,  when  he  has  occasion 
to  glory  in  good  earnest.  For  to  be  a  servant  of  Christ  is  a 
thing  that  is  much  more  honourable  and  illustrious,  than  to 
be  the  first-born  among  all  the  first-born  of  Abraham's  pos- 
terity. Again,  however,  with  the  view  of  providing  against 
calumnies,  he  premises  that  he  speaks  as  a  fool.  "  Imagine 
this,''  says  he,  "  to  be  foolish  boasting :  it  is,  nevertheless, 
true." 

In  labours.  By  these  things  he  proves  that  he  is  a  more 
eminent  servant  of  Christ,  and  then  truly  we  have  a  proof 
that  may  be  relied  upon,  when  deeds  instead  of  words  are 
brought  forward.  He  uses  the  term  labours  here  in  the 
plural  number,  and  afterwards  labour.    What  difference  there 

true,  that  the  conjecture  of  those  who  say  that  they  are  so  called,  as  dwell- 
ing beyond  the  river,  is  not  without  some  appearance  of  truth." 

1  "  The  word  ''Hebrew'  signified  properly  owe  who  was  from  beyond, 
("•"l^V  from  "l^V  to  pass,  to  pass  over,)  hence  applied  to  Abraham,  because 
he  had  come  from  a  foreign  land ;  and  the  word  denoted  properly  a 
foreigtur — a  man  from  the  land  or  country  beyond  ("13^)  the  Euphrates. 

The  name  Israelite  denoted  properly  one  descended  from  Israel  or  Jacob, 
and  the  difference  between  them  was,  that  the  name  Israelite,  being  a 
patronymic  derived  from  one  of  the  founders  of  their  nation,  was  in  use 
among  themselves ;  the  name  Hebrew  was  applied  by  the  Canaanite  to 
them,  as  having  come  from  beyond  the  river,  and  was  the  current  name 
among  foreign  tribes  and  nations." — Barnes. — Ed. 

2  "  Car  quant  a  leurs  gloires  charnelles,  qui  n'estoyent  que  choses  vaines, 
iusques  yci  il  les  a  fait  esuanoir  comme  en  soufflant  dessus :" — "  For  as 
to  their  carnal  glories,  which  were  but  vain  things,  he  has  hitherto  made 
them  vanish  by,  as  it  were,  blowing  upon  them." 


CHAP.  XI.  24.       SECOND  EPISTLE  TO  THE  CORINTHIANS.  359 

is  between  the  former  and  the  latter  I  do  not  see,  unless 
perhaps  it  be,  that  he  speaks  here  in  a  more  general  way, 
including  those  things  that  he  afterwards  enumerates  in 
detail.  In  the  same  way  we  may  also  understand  the  term 
deaths  to  mean  any  kind  of  perils  that  in  a  manner  threat- 
ened present  death,  instances  of  which  he  afterwards  speci- 
fies. "  I  have  given  proof  of  myself  in  deaths  often,  in  labours 
oftener  still.''  He  had  made  use  of  the  term  deaths  in  the 
same  sense  in  the  first  chapter.     (2  Cor.  i.  10.) 

24.  From  the  Jews.  It  is  certain  that  the  Jews  had  at 
that  time  been  deprived  of  jurisdiction,  but  as  this  was  a 
kind  of  moderate  punishment  (as  they  termed  it)  it  is  pro- 
bable that  it  was  allowed  them.  Now  the  law  of  God  was 
to  this  effect,  that  those  who  did  not  deserve  capital  punish- 
ment should  be  beaten  in  the  presence  of  a  judge,  (Deut. 
XXV.  2,  8,)  provided  not  more  than  forty  stripes  were  in- 
flicted, lest  the  body  should  be  disfigured  or  mutilated  by 
cruelty.  Now  it  is  probable,  that  in  process  of  time  it  be- 
came customary  to  stop  at  the  thirty-ninth  lasli,^  lest  per- 
haps they  should  on  any  occasion,  from  undue  wannth, 
exceed  the  number  prescribed  by  God.  Many  such  precau- 
tions,^ prescribed  by  the  Rabbins,^  are  to  be  found  among  the 
Jews,  which  make  some  restriction  upon  the  permission  that 
the  Lord  had  given.    Hence,  perhaps,  in  process  of  time,  (as 

1  The  custom  of  excepting  one  stripe  from  the  forty  is  made  mention  of 
by  Josephus  :  ^rx^ya?  ^/a?  xnTovffris  Titra-x^oixovra,  "forty  stripes  save  one." 
(Joseph.  Antiq.  lib.  iv.  cap.  viii.  sect.  21.)  It  is  noticed  by  Woljiiis, 
that  the  Jews  in  modern  times  make  use  of  the  same  number  of  stripes — 
thirty-nine — in  punishing  offenders,  there  being  evidence  of  this  from  what 
is  stated  by  Uriel  Acosta,  who,  in  his  Life,  subjoined  by  Limborch  to  his 
Conversation  with  a  learned  Jew,  declares  that  he  had  in  punishment  of 
his  departure  from  the  Jews,  received  stripes  up  to  that  number. — Ed. 

2  «  Plusieurs  semblables  pouruoyances  et  remedes  inuentez  par  les  Rab- 
bins :" — "  Many  similar  provisions  and  remedies,  invented  by  the  Rab- 
bins." 

»  «  The  Mishna  gives  this  as  a  rule,  (Mish.  Maccoth.  fol.  xxii.  10,) 
«  How  often  shall  he,  the  culprit,  be  smitten?  Ans.  nn«  PDH  D^VIDPX, 
forty  stripes,  wanting  one,  i.e.,  with  the  number  which  is  nighest  to  forty.' 
.  .  .  «  They  also  thought  it  right  to  stop  under  forty,  lest  the  person 
who  counted  should  make  a  mistake,  and  the  criminal  get  more  iha,n  forty 
stripes,  which  would  be  injustice,  as  the  law  required  only  forty.'  " — Dr. 
A.  Clarke.  "As  the  whip  was  formed  of  three  cords,  and  every  stroke 
was  allowed  to  count  for  three  stripes,  the  number  of  strokes  never  ex- 
ceeded thirteen,  which  made  thirty-nine  stripes.'" — Bloowjield. — Ed. 


360  COMMENTARY  ON  THE         CHAP.  XL  25. 

things  generally  deteriorate,)  they  came  to  think,  that  all 
criminals  should  be  beaten  with  stripes  to  that  number, 
though  the  Lord  did  not  prescribe,  how  far  severity  should 
go,  but  where  it  was  to  stop  ;  unless  perhaps  you  prefer  to 
receive  what  is  stated  by  others,  that  they  exercised  greater 
cruelty  upon  Paul.  This  is  not  at  all  improbable,  for  if  they 
had  been  accustomed  ordinarily  to  practise  this  severity  upon 
all,  he  might  have  said  that  he  was  beaten  according  to 
custom.  Hence  the  statement  of  the  number  is  expressive 
of  extreme  severity. 

25.  Thrice  was  I  beaten  with  rods.  Hence  it  appears, 
that  the  Apostle  suffered  many  things,  of  which  no  mention 
is  made  by  Luke  ;  ^  for  he  makes  mention  of  only  one  stoning,^ 
one  scourging,  and  one  shipwreck.  We  have  not,  however,  a 
complete  narrative,  nor  is  there  mention  made  in  it  of  every 
particular  that  occurred,  but  only  of  the  principal  things. 

^j  perils  from  the  nation  he  means  those  that  befell  him 
from  his  own  nation,  in  consequence  of  the  hatred,  that  was 
kindled  against  him  among  all  the  Jews.  On  the  other 
hand,  he  had  the  Grentiles  as  his  adversaries ;  and  in  the 
third  j)lace  snares  were  laid  for  him  hj  false  brethren.  Thus 
it  happened,  that  for  Christ's  name's  sake  he  was  hated  by 
all.  (Matt.  x.  22.)  Bj  fastings  I  understand  those  that  are 
voluntary,  as  he  has  spoken  previously  of  hunger  and  want 

1  Seep.  41. 

^  "  Once  was  I  stoned."  Paley  remarks  in  his  "  Horae  Paulinae,"  that 
this  clause,  "  when  confronted  with  the  history,"  (contained  in  the  Acts  of 
the  Apostles,)  "  furnishes  the  nearest  approach  to  a  contradiction,  without 
a  contradiction  being  actually  incurred,  of  any  that  he  remembers  to  have 
met  with."  While  the  narrative  contained  in  the  Acts  of  the  Apostles 
gives  an  account  of  only  one  instance  in  which  Paul  was  actually  stoned, 
(Acts  xiv.  19,)  there  was,  previously  to  that,  "an  assault"  made  upon  Paul 
and  Barnabas  at  Iconium,  "  both  of  the  Gentiles,  and  also  of  the  Jews, 
with  their  rulers,  to  use  them  despitefully,  and  to  stone  them,  but  they 
were  ware  of  it,  and  fled  unto  Lystra  and  Derbe."  (Acts  xiv.  5,  6.) 
"  Now  had  the  '  assault,' "  says  Paley,  "  been  completed  ;  had  the  history 
related  that  a  stone  was  thrown,  as  it  relates  that  preparations  were  made 
both  by  Jews  and  Gentiles  to  stone  Paul  and  his  companions ;  or  even 
had  the  account  of  this  transaction  stopped,  without  going  on  to  inform 
us  that  Paul  and  his  companions  were  aivare  of  their  danger  and  Jled,  a 
contradiction  between  the  history  and  the  Apostle  would  have  ensued. 
Truth  is  necessarily  consistent ;  but  it  is  scarcely  possible  that  independent 
accounts,  not  having  truth  to  guide  them,  should  thus  advance  to  the  very 
brink  of  contradiction  without  falhng  into  it." — Ed. 


CHAP.  XL  28.       SECOND  EPISTLE  TO  THE  CORINTHIANS.  361 

Such  were  the  tokens  by  which  he  showed  himself,  and  on 
good  grounds,  to  be  an  eminent  servant  of  Christ.  For  how 
may  we  better  distinguish  Christ's  servants  than  by  proofs 
so  numerous,  so  various,  and  so  important  ?  On  the  other 
hand,  while  those  effeminate  boasters^  had  done  nothing  for 
Christ,  and  had  suffered  nothing  for  him,  they,  nevertheless, 
impudently  vaunted. 

It  is  asked,  however,  whether  any  one  can  be  a  servant  of 
Christ,  that  has  not  been  tried  with  so  many  evils,  perils, 
and  vexations  ?  I  answer,  that  all  these  things  are  not  in- 
dispensably requisite  on  the  part  of  all;^  but  where  these 
things  are  seen,  there  is,  undoubtedly,  a  greater  and  more 
illustrious  testimony  afforded.  That  man,  therefore,  who 
will  be  signalized  by  so  many  marks  of  distinction,  will  not 
despise  those  that  are  less  illustrious,  and  less  thoroughly 
tried,  nor  will  he  on  that  account  be  elated  with  pride  ; 
but  still,  whenever  there  is  occasion  for  it,  he  will  be  pre- 
pared, after  Paul's  example,  to  exult  with  a  holy  triumph, 
in  opposition  to  pretenders  ^  and  worthless  persons,  pro- 
vided he  has  an  eye  to  Christ,  not  to  himself — for  nothing 
but  pride  or  ambition  could  corrupt  and  tarnish  all  these 
praises.  For  the  main  thing  is — that  we  serve  Christ  with 
a  pure  conscience.  All  other  things  are,  as  it  were,  ad- 
ditional. 

28.  Besides  those  things  that  are  without.  "  Besides  those 
things,"  says  he,  "  which  come  upon  me  from  all  sides,  and 
are  as  it  were  extraordinary,  what  estimate  must  be  formed 
of  that  ordinary  burden  that  constantly  presses  upon  me — 
the  care  that  I  have  of  all  the  Churches.''  The  care  of  all 
the  Churches  he  appropriately  calls  his  ordinary  burden.  For 
I  have  taken  the  liberty  of  rendering  eTricrvcrrao-cv  in  this 
way,  as  it  sometimes  means — whatever  presses  upon  us.'* 

1  "  Thrasones." — See  Calvin  on  the  Corinthians,  vol.  i.  p.  98,  n.  1. 

^  "  11  n'est  pas  necessairement  reqiiis  que  tons  vniversellement  endurent 
toutes  telles  fascheries ;" — "  It  is  not  indispensably  requisite  that  all  uni- 
versally endure  all  such  vexations.'"' 

^  "  Des  mercenaires ;" — "Hirelings." 

*  The  word  (iTio-uffTuinsy  is  translated  or  rather  paraphrased  by  Beza 
as  follows  :  "  Agmen  illud  in  me  consurgens ;" — "  That  troop  which  rises 
up  together  against  me."'  He  adds  by  way  of  explanation :  "  Certum  est 
enim  e!r/<rw<rTa<r/y  dici  multitudinem  quae  adversus  ahquem  coierit,  idque  non 


362  COMMENTARY  ON  THE  CHAP.  XI.  29. 

Whoever  is  concerned  in  good  earnest  as  to  the  Church  of 
God,  stirs  up  himself  and  bears  a  heavy  burden,  which 
presses  upon  his  shoulders.  What  a  picture  we  have  here 
of  a  complete  minister,  embracing  in  his  anxieties  and  aims 
not  one  Church  merely,  or  ten,  or  thirty,  but  all  of  them 
together,  so  that  he  instructs  some,  confirms  others,  exhorts 
others,  gives  counsel  to  some,  and  applies  a  remedy  to  the 
diseases  of  others  !  Now  from  Paul's  words  we  may  infer, 
that  no  one  can  have  a  heartfelt  concern  for  the  Churches, 
without  being  harassed  with  many  difficulties ;  for  the 
government  of  the  Church  is  no  pleasant  occupation,  in  which 
we  may  exercise  ourselves  agreeably  and  with  delight  of 
heart,^  but  a  hard  and  severe  warfare,  as  has  been  previ- 
ously mentioned,  (2  Cor.  x.  4,) — Satan  from  time  to  time 
giving  us  as  much  trouble  as  he  can,  and  leaving  no  stone 
unturned  to  annoy  us. 

29.  Who  is  weak.  How  many  there  are  that  allow  all 
offences  to  pass  by  unheeded — who  either  despise  the  infir- 
mities of  brethren,  or  trample  them  under  foot !  This,  how- 
ever, arises  from  their  having  no  concern  for  the  Church. 
For  concern,  undoubtedly,  produces  G-vjjbTrdOeiav,  {sympathy,)^ 
which  leads  the  Minister  of  Christ  to  participate  in  the  feel- 
ings of  all,^  and  put  himself  in  the  place  of  all,  that  he  may 
suit  himself  to  all. 


semel,  sed  repetitis  vicibus.  Qiiia  igitur  multiplices  erant  curae,  quarum 
tanquam  agmine  magis  ac  magis  veluti  obruebatur,  Apostolus  usus  est 
translatitie  hoc  vocabulo,  admodum  significanter ;" — "  For  it  is  certain  that 
l-riffvffTa.ffiv  denotes  a  multitude  that  has  come  together  against  any  one, 
and  that  not  once  merely,  but  in  repeated  instances.  As,  therefore,  there 
were  manifold  cares,  by  which  rushing  upon  him  like  a  troop,  more  and 
more,  he  was  in  a  manner  overwhelmed,  the  Apostle,  by  way  of  metaphor, 
made  use  of  this  term  very  significantly."  Raphelius  considers  the  term 
to  be  synonymous  with  an  expression  made  use  of  by  Cicero  :  "  concursus 
occupationum  ;" — "  a  crowding  together  of  engagements." — (Cic.  Fam.  vii. 

^  "  Car  le  gouernement  de  I'Eglise  n'est  pas  vne  occupation  ioyeuse  pom- 
nous  exercer  tout  doucement,  et  par  maniere  de  passe-temps  et  exercice 
gracieux  pour  recreer  nos  esprits ;" — "  For  the  government  of  the  Church 
is  not  a  pleasant  occupation  for  exercising  om-selves  quite  agreeably,  and 
by  way  of  pass-time,  and  an  agreeable  exercise  for  refreshing  our  minds." 

^  See  Calvin's  Harmony,  vol.  ii.  p.  232. 

3  "  Prend  en  soy  les  afflictions  de  tous  ;" — "  Take  upon  himself  the  afflic- 
tions of  all." 


CHAP.  XI.  81.     SECOND  EPISTLE  TO  THE  CORINTHIANS.  363 

30.  If  I  must  needs  glory,  I  will  30.  Si  gloriari  oportet,  in  iis  quse 
glory  of  the  things  which  concern  infirmitatis  mese  sunt  gloriabor. 
mine  infirmities. 

31.  The  God  and  Father  of  our  31.  Deus  et  Pater  Domini  nostri 
Lord  Jesus  Christ,  which  is  blessed  lesu  Christi  novit,  qui  est  benedic- 
for  evermore,  knoweth  that  I  He  not.  tus  in  ssecula,  quod  non  mentiar. 

32.  In  Damascus  the  governor  32.  Damasci  Aretas,  regius  gentis 
under  Aretas  the  king  kept  the  city  praefectus,  custodiebat  urbem  Da- 
of  the  Damascenes  with  a  garrison,  mascenorum,  volens  me  apprehen- 
desirous  to  apprehend  me  ;  dere.     (Act.  ix.  24,  25.) 

33.  And  tlu-ough  a  window  in  a  33.  Et  per  fenestram  demissus 
basket  was  I  let  down  by  the  wall,  fui  in  sporta  per  muros,  atque  effugi 
and  escaped  his  hands.  manus  eius. 

SO.  If  he  must  glory.  Here  we  have  the  conclusion,  drawn 
from  all  that  has  gone  before — that  Paul  is  more  inclined  to 
boast  of  those  things  that  are  connected  with  his  infirmity, 
that  is,  those  things  which  might,  in  the  view  of  the  world, 
bring  him  contempt,  rather  than  glory,  as,  for  example, 
hunger,  thirst,  imprisonments,  stonings,  stripes,  and  the 
like — those  things,  in  truth,  that  we  are  usually  as  much 
ashamed  of,  as  of  things  that  incur  great  dishonour.^ 

31.  The  God  and  Father,  As  he  was  about  to  relate  a 
singular  feat,^  which,  at  the  same  time,  was  not  well  known, 
he  confirms  it  by  making  use  of  an  oath.  Observe,  however, 
what  is  the  form  of  a  pious  oath,^ — when,  for  the  purpose 
of  declaring  the  truth,  we  reverently  call  God  as  our  wit- 
ness. Now  this  persecution  was,  as  it  were,  Paul's  first 
apprenticeship,^  as  appears  from  Luke,  (Acts  ix.  23-25)  ;  but 
if,  while  yet  a  raw  recruit,  he  was  exercised  in  such  be- 
ginnings, what  shall  we  think  of  him,  when  a  veteran  sol- 
dier ?  As,  however,  flight  gives  no  evidence  of  a  valiant 
spirit,  it  may  be  asked,  why  it  is  that  he  makes  mention  of 
his  flight  ?  I  answer,  that  the  gates  of  the  royal  city  having 
been  closed,  clearly  showed  with  what  rage  the  wicked  were 

^  "  De  toutes  lesquelles  nous  n'avons  point  de  honte  coustumierement, 
que  si  nous  estions  vileinement  diffamez  ;" — "  Of  all  which  we  feel  ordi- 
narily as  much  ashamed,  as  if  we  had  been  shockingly  defamed." 

2  "  Vn  acte  singulier  de  vray  champion  de  guerre  ;" — "  A  singular  feat 
of  a  true  champion  of  war." 

2  "  De  iurement  saincte  et  licite ;" — "  Of  a  holy  and  lawful  oath." 

*  Calvin,  when  commenting  on  the  passage  referred  to,  (Acts  ix.  23-25,) 
makes  use  of  a  similar  expression :  "  Hoc  tirocinio  ad  crucem  ferendam 
mature  assuefactus  fiiit ;" — "  By  this  apprenticeship  he  was  early  inured 
to  the  endurance  of  the  cross." — Ed. 


S64  COMMENTARY  ON  THE         CHAP.  XL  31. 

inflamed  against  him  ;  and  it  was  on  no  light  grounds  that 
they  had  been  led  to  entertain  such  a  feeling/  for  if  Paul 
had  not  fought  for  Christ  with  a  new  and  unusual  activity, 
the  wicked  would  never  have  been  thrown  into  such  a  com- 
motion. His  singular  perseverance,  however,  shone  forth 
chiefly  in  this — that,  after  escaping  from  so  severe  a  perse- 
cution, he  did  not  cease  to  stir  up  the  whole  world  against 
him,  by  prosecuting  fearlessly  the  Lord's  work. 

It  may  be,  however,  that  he  proceeds  to  mock  those  am- 
bitious men,  who,  while  they  had  never  had  experience  of 
any  thing  but  applauses,  favours,  honourable  salutations, 
and  agreeable  lodgings,  wished  to  be  held  in  the  highest 
esteem.  For,  in  opposition  to  this,  he  relates,  that  he  was 
shut  in,  so  that  he  could  with  difficulty  save  his  life  by  a 
miserable  and  ignominious  flight. 

Some,  however,  ask,  whether  it  was  lawful  for  Paul  to 
leap  over  the  walls,  inasmuch  as  it  was  a  capital  crime  to  do 
so  ?  I  Answer,  in  the  first  place,  that  it  is  not  certain,  whether 
that  punishment  was  sanctioned  by  law  in  the  East  ;  and 
farther,  that  even  if  it  was  so,  Paul,  nevertheless,  was  guilty 
of  no  crime,  because  he  did  not  do  this  as  an  enemy,  or  for 
sport,  but  from  necessity.  For  the  law  would  not  punish  a 
man,  that  would  throw  himself  down  from  the  walls  to  save 
his  life  from  the  flames  ;  and  what  difi'erence  is  there  be- 
tween a  fire,  and  a  fierce  attack  from  robbers  ?  We  must 
always,  in  connection  with  laws,  have  an  eye  to  reason  and 
equity.^  This  consideration  will  exempt  Paul  entirely  from 
blame. 


^  "  Et  qu'ils  n'auoyent  point  conceu  telle  fureur  pour  vne  chose  leger  et 
de  petite  consequence ;" — "  And  that  they  had  not  conceived  such  a  rage 
for  a  shght  matter,  and  one  of  small  consequence." 

"^  Calvin  seems  to  have  here  in  his  eye  a  passage  expressly  alluded  to 
by  him,  when  commenting  on  Acts  ix.  23-25,  from  the  writings  of  Cicero, 
to  the  following  effect :  "  Etianisi  peregrinum  lex  arceat  a  muri  accessu, 
minime  tamen  peccat,  qui  mm-um  conscendit  servandse  urbis  causa,  quia 
leges  semper  ad  sequitatem  flectendse  sunt ;" — "  Although  the  law  forbids 
a  foreigner  to  approach  the  wall,  no  offence  is  committed  by  the  man,  who 
scales  the  waU  with  a  view  to  the  defence  of  the  city ;  for  the  laws  must 
ahvays  be  made  to  bend  towards  equity." — Ed. 


CHAP.  XII.  1.     SECOND  EPISTLE  TO  THE  CORINTHIANS.  ^65 


CHAPTER  XII. 


1.  It  is  not  expedient  for  me  1.  Gloriari  sane  non  expedit  mi- 
doubtless  to  glory  :  I  will  come  to  hi :  veniam  enim  ad  visiones  et  reve- 
visions  and  revelations  of  the  Lord,  lationes  Domini. 

2.  I  knew  a  man  in  Christ  above  2.  Novi  hominem  in  Christo  ante 
fourteen  years  ago,  (whether  in  the  annos  quatuordecim  (sive  in  cor- 
body,  I  cannot  tell ;  or  whether  out  pore,  nescio  :  sive  extra  corpus,  nes- 
of  the  body,  I  cannot  tell :  God  cio,  Deus  novit)  eiusmodi,  inquam, 
knoweth,)  such  an  one  caught  up  to  hominem  raptum  fuisse  usque  in  ter- 
the  third  heaven.  tium  coelum : 

3.  And  I  knew  such  a  man,  3.  Scio  de  eiusmodi  homine  (sive 
(whether  in  the  body,  or  out  of  the  in  corpore,  nescio :  sive  extra  corpus, 
body,  I  cannot  tell :  God  knoweth,)  nescio,  Deus  scit.) 

4.  How  that  he  was  caught  up  4.  Quod  raptus  sit  in  Paradisum, 
into  paradise,  and  heard  unspeak-  et  audierit  verba  ineffabilia,^  quae 
able  words,  Avhich  it  is  not  laAvful  non  licet  ^  homini  loqui. 

for  a  man  to  utter. 

5.  Of  such  an  one  will  I  glory:  5.  De  eiusmodi  homine  gloriabor: 
yet  of  myself  I  will  not  glory,  but  in  de  me  ipso  non  gloriabor,  nisi  in  in- 
mine  infirmities.  firmitatibus  meis. 


1.  It  is  not  expedient  for  me  to  glory.  Now,  when  as  it 
were  in  the  middle  of  the  course,  he  restrains  himself  from 
proceeding  farther,  and  in  this  way  he  most  appropriately 
reproves  the  impudence  of  his  rivals,  and  declares  that  it  is 
with  reluctance,  that  he  engages  in  this  sort  of  contest  with 
them.  For  what  a  shame  it  was  to  scrape  together  from 
every  quarter  commendations,  or  rather  to  go  a-begging  for 
them,  that  they  might  be  on  a  level  with  so  distinguished  a 
man  !  As  to  the  latter,  he  admonishes  them  by  his  own 
example,  that  the  more  numerous  and  the  more  excellent 
the  graces  by  which  any  one  of  us  is  distinguished,  so  much 
the  less  ought  he  to  think  of  his  own  excellence.  For  such 
a  thought  is  exceedingly  dangerous,  because,  like  one  enter- 
ing into  a  labyrinth,  the  person  is  immediately  dazzled,  so  as 
to  be  too  quick-sighted  in  discerning  his  gifts,^  while  in  the 
mean  time  he  is  ignorant  of  himself  Paul  is  afraid,  lest  this 
should  befall  him.    The  graces  conferred  by  God  are,  indeed. 


1  "  Parolles  inenarrables,  ou,  qui  ne  se  doyuent  dire ;" — "  Words  un- 
utterable, or,  that  ought  not  to  be  spoken." 

2  "  11  n'est  possible,  ou  loisible  ;" — "  It  is  not  possible,  or  lawful." 
'  "  Ses  dons  et  graces  ;" — "  His  gifts  and  graces." 


366  COMMENTARY  ON  THE  CHAP.  XII.  2. 

to  be  acknowledged,  that  we  may  be  aroused, — first,  to  gra- 
titude for  them,  and  secondly,  to  the  right  improvement  of 
them  ;  but  to  take  occasion  from  them  to  boast — that  is  what 
cannot  be  done  without  great  danger. 

For  I  will  come^  to  visions.  "  I  shall  not  creep  on  the 
ground,  but  will  be  constrained  to  mount  aloft.  Hence  I 
am  afraid,  lest  the  height  of  my  gifts  should  hurry  me  on,  so 
as  to  lead  me  to  forget  myself  And  certainly,  if  Paul  had 
gloried  ambitiously,  he  would  have  fallen  headlong  from  a 
lofty  eminence ;  for  it  is  humility  alone,  that  can  give  stability 
to  our  greatness  in  the  sight  of  God. 

Between  visioiis  and  revelations  there  is  this  distinction — 
that  a  revelation  is  often  made  either  in  a  dream,  or  by  an 
oracle,  without  any  thing  being  presented  to  the  eye,  while 
a  vision  is  scarcely  ever  afforded  without  a  revelation,  or  in 
other  words,  without  the  Lord's  discovering  what  is  meant 
byit.2 

2.  I  knew  a  man  in  Christ.  As  he  was  desirous  to  restrain 
himself  within  bounds,  he  merely  singles  out  one  instance, 
and  that,  too,  he  handles  in  such  a  way  as  to  show,  that  it 
is  not  from  inclination  that  he  brings  it  forward ;  for  why 
does  he  speak  in  the  person  of  another  rather  than  in  his 


1  "  I  will  conie.  Marg.  ^  For  I  will.'  Our  Translators  have  omitted 
(yoc^),  for,  in  the  text,  evidently  supposing  that  it  is  a  mere  expletive. 
Doddridge  renders  it  '  nevertheless.'  But  it  seems  to  me  that  it  contains 
an  important  sense,  and  that  it  should  be  rendered  by  then.  '  Since  it  is 
not  fit  that  I  should  glory,  then  I  ^vill  refer  to  visions,  &c.  I  Avill  turn 
away,  then,  from  that  subject,  and  come  to  another.'  Thus  the  word  (ya^), 
for,  is  used  in  John  ^ii.  41,  '  Shall  then  {/u.»  ya.^)  Christ  come  out  of  Gah- 
lee?'  Acts  viii,  31,  'How  can  I  then  {-ru?  ya^)  except  some  man  should 
guide  me  ?' " — Barnes.  Grmiville  Penn  renders  the  passage  as  follows : 
"  Must  I  needs  boast  ?  it  is  not  good  indeed,  yet  I  will  come  to  visions  and 
revelations  of  the  Lord."  This  rendering  he  adopts,  as  corresponding  with 
the  reading  of  the  Vat.  and  most  ancient  MS.      K«y;^S<r^a/  h7  ■,  ol  a-v/u,(fii^ov 

ftiv,  iXiCffo/Axi  ^l  ilg  oTTCtffiCis  xcci  a-ro»a,Xu\pits  Kv^iov JEd. 

^  "  C'est  qu'il  signifie  en  ce  qui  s'est  presente'  a  nous ;" — "  What  he 
intends  in  what  is  presented  to  our  view." 

"  Visions"  (oTTaff'ta.:) — symbolical  representations  of  spiritual  and  cetes- 
tial  things,  in  which  matters  of  the  deepest  importance  are  exhibited  to 
the  eye  of  the  mind  by  a  variety  of  emblems,  the  nature  and  properties  of 
which  serve  to  illustrate  those  spiritual  things. — Revelations  {afoxa- 
Xu^in) — a  manifestation  of  things  not  before  known,  and  such  as  God 
alone  can  make  known,  because  they  are  a  part  of  his  own  inscrutable 
counsels." — Dr.  A.  Clarke. — Ed. 


CHAP.  XII.  2.       SECOND  EPISTLE  TO  THE  CORINTHIANS.  o67 

own  ?  It  is  as  thougli  he  had  said,  "  I  should  have  pre- 
ferred to  be  silent,  I  should  have  preferred  to  keep  the 
whole  matter  suppressed  within  my  own  mind,  but  those 
persons^  will  not  allow  me.  I  shall  mention  it,  therefore,  as 
it  were  in  a  stammering  way,  that  it  may  be  seen  that  I 
speak  through  constraint.''  Some  think  that  the  clause  in 
Christ  is  introduced  for  the  purpose  of  confirming  what  he 
says.  I  view  it  rather  as  referring  to  the  disposition,  so  as  to 
intimate  that  Paul  has  not  here  an  eye  to  himself,  but  looks 
to  Christ  exclusively. 

When  he  confesses,  that  he  does  not  know  whether  he 
was  in  the  body,  or  out  of  the  body,  he  expresses  thereby  the 
more  distinctly  the  greatness  of  the  revelation.  For  he 
means,  that  God  dealt  with  him  in  such  a  way,^  that  he  did 
not  himself  understand  the  manner  of  it.  Nor  should  this 
appear  to  us  incredible,  inasmuch  as  he  sometimes  mani- 
fests himself  to  us  in  such  a  way,  that  the  manner  of  his 
doing  so  is,  nevertheless,  hid  from  our  view.^  At  the  same 
time,  this  does  not,  in  any  degree,  detract  from  the  assur- 
ance of  faith,  which  rests  simply  on  this  single  point — that 
we  are  aware  that  God  speaks  to  us.  Nay  more,  let  us  learn 
from  this,  that  we  must  seek  the  knowledge  of  those  things 
only  that  are  necessary  to  be  known,  and  leave  other  things 
to  God.  (Deut.  xxix.  29.)  He  says,  then,  that  he  does  not 
know,  whether  he  was  wholly  taken  up — soul  and  body — into 
heaven,  or  whether  it  was  his  soul  only,  that  was  caught  up. 

Fourteen  years  ago.  Some'*  enquire,  also,  as  to  the  place, 
but  it  does  not  belong  to  us  to  satisfy  their  curiosity.^  The 
Lord  manifested  himself  to  Paul  in  the  beginning  by  a 
vision,  when  he  designed  to  convert  him  from  Judaism  to 
the  faith  of  the  gospel,  but  he  was  not  then  admitted  as 

^  "  Ces  opiniastres  ambitieux;" — "  Those  ambitious,  obstinate  persons." 

'  "  Que  Dieu  a  tellement  besongne'  et  procede  enuers  luy ;" — «  That 
God  had  in  such  a  manner  wrought  and  acted  towards  him." 

'  "  Est  incomprehensible  a  nostre  sens  ;" — "  Is  incomprehensible  to  our 
mind." 

*  "  Ne  se  contentans  point  de  ceci ;" — "  Not  contenting  themselves  with 
this." 

5  "  Mais  nous  n'auons  point  delibere,  et  aussi  il  n'est  pas  en  nous  de 
satisfaire  a  leur  curiosite ;"— "  But  we  have  not  determined  as  to  this,  and 
it  does  not  belong  to  us  to  satisfy  their  curiosity." 


368  COMMENTARY  ON  THE  CHAP.  XII.  4. 

yet  into  those  secrets,  as  he  needed  even  to  be  instructed  by 
Ananias  in  the  first  rudiments.-^  (Acts  ix.  12.)  That  vision, 
therefore,  was  nothing  but  a  preparation,  with  the  view  of 
rendering  him  teachable.  It  may  be,  that,  in  this  instance, 
he  refers  to  that  vision,  of  which  he  makes  mention  also, 
according  to  Luke's  narrative.  (Acts  xxii.  1 7.)  There  is  no 
occasion,  however,  for  our  giving  ourselves  much  trouble  as 
to  these  conjectures,  as  we  see  that  Paul  himself  kept  silence 
respecting  it  for  fourteen  years,^  and  would  not  have  said 
one  word  in  reference  to  it,  had  not  the  unreasonableness 
of  malignant  persons  constrained  him. 

Even  to  the  third  heaven.     He  does  not  here  distinguish 
between  the  different  heavens  in  the  manner  of  the  philoso- 
phers, so  as  to  assign  to  each  planet  its  own  heaven.     On 
the   other  hand,  the  number  thi^ee   is    made   use  of   {Kar 
€^o')(r)v)  by  way  of  eminence,  to  denote  what  is  highest  and 
most  complete.     Nay  more,  the  term  heaven,  taken  by  itself,  v 
denotes  here  the  blessed  and  glorious  kingdom  of  God,  which  ' 
is  above  all  the  spheres,^  and  the  firmament  itself,  and  even 
the   entire  frame-work  of  the  world.      Paul,  however,  not  -. 
contenting  himself  with  the  simple  term,*  adds,  that  he  had 
reached  even  the  greatest  height,  and  the  innermost  recesses. 
For  our  faith  scales  heaven  and  enters  it,  and  those  that  are 
superior  to  others  in  knowledge  get  higher  in  degree  and 
elevation,  but  to  reach  the  third  heavens  has  been  granted 
to  very  few. 

4.  In  paradise.^      As    every  region  that    is    peculiarly 

1  "  Es  premiers  commencemens  de  la  religion ;" — "  In  the  first  ele- 
ments of  religion." 

2  "  This  vision  Paul  had  kept  secret  for  fourteen  years.  He  had  doubt- 
less often  thought  of  it ;  and  the  remembrance  of  that  glorious  hour  was 
doubtless  one  of  the  reasons  why  he  bore  trials  so  patiently,  and  was 
willing  to  endure  so  much.  But  before  this  he  had  had  no  occasion  to 
mention  it.  He  had  other  proofs  in  abundance  that  he  was  called  to  the 
work  of  an  Apostle  ;  and  to  mention  this  would  savour  of  pride  and  osten- 
tation. It  was  only  when  he  was  compelled  to  refer  to  the  evidences  of 
his  apostolic  mission  that  he  refers  to  it  here." — Barnes. — Ed. 

3  "  Par  dessus  tousles  cieux;" — "  Above  all  the  heavens." 

*  "  Non  content  de  nommer  simplement  le  ciel ;" — "  Not  contented 
with  simply  employing  the  term  heaven." 

^  "  The  word  paradise  {va.^a.lutTo;)  occurs  but  three  times  in  the  New 
Testament,  (Luke  xxiii.  43,  2  Cor.  xii.  4,  and  Rev,  ii.  7.)  It  occurs  often 
in  the  Septuagint,  as  the  translation  of  the  word  garden,  (p)  gan  ;  and  of 


CHAP.  XII.  4.       SECOND  EPISTLE  TO  THE  CORINTHIANS.  869 

agreeable  and  delightful^  is  called  in  the  Scriptures  the 
garden  of  God,  it  came  from  this  to  be  customary  among  the 
Greeks  to  employ  the  term  paradise  to  denote  the  heavenly 
glory,  even  previously  to  Christ's  advent,  as  appears  from 
Ecclesiasticus.  (Sirach,  40,  17,  27.)  It  is  also  used  in  this 
sense  in  Luke  xxiii.  43,  in  Christ's  answer  to  the  robber — 
"  To-day  shalt  thou  be  with  me  in  paradise,"  that  is,  "  Thou 
shalt  enjoy  the  presence  of  God,  in  the  condition  and  life 
of  the  blessed.'" 

Heard  unspeakable  word^s.  By  words  here  I  do  not  un- 
derstand things,  as  the  .term  is  wont  to  be  made  use  of  after 
the  manner  of  the  Hebrews  ;^  for  the  word  heard  would  not 
correspond  with  this.  J^ow  if  any  one  inquires,  what  they 
were,  the  answer  is  easy — that  it  is  not  without  good  reason 
that  they  are  called  unspeakable^  words,  and  such  as  it  is 
unlawful  to  utter.  Some  one,  however,  will  reply.,  that  what 
Paul  heard  was,  consequently,  needless  and  useless,  for  what 
purpose  did  it  serve  to  hear,  what  was  to  be  buried  in  perpe- 
tual silence  ?  I  answer,  that  this  took  place  for  the  sake  of 
Paul  himself,  for  one  who  had  such  arduous  difficulties  await- 

the  word  (DTlS)  pardes,  in  Neh.  ii.  8,  Eccl.  ii.  5,  Cant.  ii.  13.  It  is  a 
Avord  which  had  its  origin  in  the  hmguage  of  Eastern  Asia,  and  which 
has  been  adopted  in  the  Greek,  the  Roman,  and  other  western  languages. 
In  Sanscrit,  the  word  paradesha  means  a  land  elevated  and  cultivated ;  in 
Armenian,  pardes  denotes  a  g-arden  around  the  house,  planted  with  trees, 
shrubs,  grass  for  use  and  ornament.  In  Persia,  the  word  denotes  the 
pleasure-gardens,  and  parks  with  wild  animals,  around  the  country  resi- 
dences of  the  monarchs  and  princes.  Hence  it  denotes,  in  general,  a 
garden  of  pleasure ;  and  in  the  New  Testament  is  applied  to  the -abodes 
of  the  blessed  after  death,  the  dwelling-place  of  God,  and  of  happy  spirits-; 
or  to  heaven  as  a  place  of  blessedness." — Barnes. — Ed. 

^  "  Toute  region  delectable  et  excellente  en  fertilite  et  a>bondance  d* 
biens  de  la  terre ;" — "  Every  region  that  is  delightful  and  distinguished  by 
fertility  and  abundance  of  .the  good  things  of  the  earth." 

2  Calvin's  meaning  evidently  is,  that  prifiocTa,  here  rendered  words,  is 
often  made  use  of,  like  the  corresponding  Hebrew  word,  D"'~ini  (dabarim,) 
to  mean  things.  Accordingly  IQT,  (dabar,)  when  employed  to  denote 
thing,  is  very  frequently  rendered  in  the  Septuagint  by  ^y,/^,  as,  for  ex- 
ample, in  Gen.  xviii.  14,  Exod.  xviii.  17,  Deut.  xvii.  I.  Calvin,  when 
commenting  on  the  expression — with  God  nothing  shall  be  impossible, 
(Luke  i.  37,)  remarks  that  "  a  word  often  means  a  thi^ig  in  the  idiom  of 
the  Hebrew  language,  which  the  Evangelists  followed,  though  they  wrote 
in  Greek." — Calvin's  Harmony,  vol.  i.  p.  45. — JSd. 

*  "  Secretes,  ou  impossibles  a  dire ;" — "  Secret,  or  such  as  it  is  impossible 
to  utter." 

VOL.  TI.  2  A 


370  COMMENTARY  ON  THE  CHAP.  XII.  4. 

ing  liim,  enougli  to  break  a  thousand  hearts,  required  to  be 
strengthened  bj  special  means,  that  he  might  not  give  way, 
but  might  jDersevere  undaunted.^  Let  us  consider  for  a  little, 
how  many  adversaries  his  doctrine  had,  and  of  what  sort 
they  were;  and  farther,  with  what  a  variety  of  artifices  it 
was  assailed,  and  then  we  shall  wonder  no  longer,  why  he 
heard  more  than  it  was  lawful  for  him  to  utter. 

From  this,  too,  we  may  gather  a  most  useful  admonition 
as  to  setting  bounds  to  knowledge.  "We  are  naturally  prone 
to  curiosity.  Hence,  neglecting  altogether,  or  tasting  but 
slightly,  and  carelessly,  doctrine  that  tends  to  edification, 
we  are  hurried  on  to  frivolous  questions.  Then  there  fol- 
low upon  this — boldness  and  rashness,  so  that  we  do  not 
hesitate  to  decide  on  matters  unknown,  and  concealed. 

From  these  two  sources  has  sprung  up  a  great  part^  of  scho- 
lastic theology,  and  every  thing,  which  that  trifler  Dionysius^ 

1  "  Mais  qu'il  perseuerast  constamment,  sans  se  laisser  vaincre ;" — "  But 
might  persevere  steadfastly,  without  allowing  himself  to  be  overcome." 

2  "  La  plus  grande  partie ;" — "  The  greatest  part." 

3  Calvin  refers  here  to  one  Dionysius,  whose  writings  appear  to  have 
been  looked  upon  by  many  in  Calvin's  times,  as  ha\dng  been  composed 
by  Dionysius  the  Areopagite,  who  was  converted  by  Paul  at  Athens. 
(Acts  xvii.  34.)  A  copy  of  the  work  referred  to,  printed  at  Paris  in 
1555,  bears  the  following  title  :  '•'  S.  Dionysii  Areopagitse,  ISIartyris  Inclyti, 
Athenarum  Episcopi,  et  Galliarum  Apostoli,  opera — Translatio  Xoua 
Ambrosii  Florentini,"  &c.  ; — "  The  works  of  St.  Dionysius  the  Areopagite, 
the  renowned  Martyr,  Bishop  of  Athens,  and  Apostle  of  the  Gauls — a 
New  Translation  by  Ambrosius  Florentine,"  &c. — Calvin,  in  his  Institutes, 
(vol.  i.  p.  194,)  when  treating  of  angels,  adverts  to  the  writings  of  Diony- 
sius, in  the  following  terms :  "  None  can  deny  that  Dionysius  (whoever  he 
may  have  been)  has  many  shrewd  and  subtle  disquisitions  in  his  Celestial 
Hierarchy,  but  on  looking  at  them  more  closely,  every  one  must  see  that 
they  are  merely  idle  talk.  The  duty  of  a  theologian,  however,  is  not  to 
tickle  the  ear,  but  confirm  the  conscience,  by  teaching  what  is  true,  certain, 
and  useful.  When  you  read  the  work  of  Dionysius,  you  would  think  that 
the  man  had  come  down  from  heaven,  and  was  relating,  not  what  he  had 
learned,  but  what  he  had  actually  seen.  Paul,  however,  though  he  was 
carried  to  the  third  heaven,  so  far  from  delivering  any  thing  of  the  kind 
positively,  declares,  that  it  was  not  lawful  for  man  to  speak  the  secrets 
which  he  had  seen.  Bidding  adieu,  therefore,  to  that  nugatory  wisdom, 
let  us  endeavour  to  ascertain  from  the  simple  doctrine  of  Scripture,  what 
it  is  the  Lord's  pleasure  that  we  should  know  concerning  angels." — Beza, 
in  his  Annotations  on  1  Cor.  iii.  15,  when  expounding  the  expression — "he 
himself  shall  be  saved,  yet  so  as  by  fire,"  makes  mention  of  Dionysius,  as 
having  been,  in  his  opinion,  Bishop  of  Corinth,  and  speaks  of  him  as  hav- 
ing devoted  himself  to  unprofitable  speculations,  and  as  harassing  himself, 
for  the  most  part  in  vain,  in  describing  the  Celestial  Hierarchy. — The 


CHAP.  XII.  5.     SECOND  EPISTLE  TO  THE  CORINTHIANS.  87l 

has  been  so  daring  as  to  contrive  in  reference  to  tlie  Heavenly 
Hierarchies.  It  becomes  us  so  much  the  more  to  keep  within 
bounds/  so  as  not  to  seek  to  know  any  thing,  but  what  the 
Lord  has  seen  it  good  to  reveal  to  his  Church.  Let  this  be 
the  limit  of  our  knowledge. 

5.  Of  such  a  man.  It  is  as  though  he  had  said :  "  I  have 
just  ground  for  glorying,  but  I  do  not  willingly  avail  myself 
of  it.  For  it  is  more  in  accordance  with  my  design,  to  glory 
in  my  infirmities.  If,  however,  those  malicious  persons 
harass  me  any  farther,  and  constrain  me  to  boast  more  than 
I  am  inclined  to  do,  they  shall  feel  that  they  have  to  do  with 
a  man,  whom  Grod  has  illustriously  honoured,  and  raised  up 
on  high,  with  a  view  to  his  exposing  their  follies. 

6.  For  though  I  would  desire  to  6.  Nam  si  voluero  gloriari,  non 
glory,  I  shall  not  be  a  fool ;  for  I  will  ero  insipiens :  veritatem  enim  dicam : 
say  the  truth :  but  noiu  I  forbear,  sed  supersedeo :  ne  quis  de  me  co- 
lest  any  man  should  think  of  me  gitet  supra  id  quod  videt  esse  me, 
above  that  which  he  seeth  me  to  he,  aut  quod  audit  ex  me. 

or  that  he  heareth  of  me. 

Rhemish  Translators,  when  commenting  on  Acts  xvii.  34,  contend  for  the 
genuineness  of  the  writings  referred  to.  "  Dionysius  Areopagita.  This 
is  that  famous  Denys  that  first  converted  France,  and  wrote  those  notable 
and  divine  works— 'De  Ecclesiastica  et  Coelesti  Hierarchia,  de  diuinis  no- 
minibus,'  and  others ;  in  which  he  confirmeth,  and  proveth  plainely,  almost 
all  things  that  the  Church  now  useth  in  the  ministration  of  the  Holy  Sa- 
crament, and  affirmeth  that  he  learned  them  of  the  Apostles,  giving  also 
testimony  for  the  CathoUke  faith  in  most  things  now  controuersed,  so 
plainely  that  oiu:  adversaries  have  no  shift  but  to  deny  this  Denys  to  have 
been  the  author  of  them,  faining  that  they  be  another's  of  later  age,"  To 
these  statements  Dr.  Fulke,  in  his  elaborate  work  in  refutation  of  the 
errors  of  the  Rhemish  Translators,  (p.  403,)  replies  as  follows:  "That 
Dionysius  Areopagita  was  author  of  those  bookes  which  now  beare  his 
name,  you  bring  no  proofe  at  all.  We  alleage  that  Eusebius,  Hierome, 
Gennadius,  neuer  heard  of  his  writings,  for  if  they  had  heard,  Dionysius 
Areopagita  should  have  been  registered  by  them  among  ecclesiasticall 
writers." — It  is  stated  by  Moshehn  in  his  Ecclesiastical  History,  (London 
1825,)  vol.  ii.  p.  330,  n,  {u),  that  "the  spuriousness  of  these  works  is  now 
universally  granted  by  the  most  learned  and  impartial  of  the  Roman 
Catholic  writers,  as  they  contain  accounts  of  many  events  that  happened 
several  ages  after  the  time  of  Dionysius,  and  were  not  at  all  mentioned 
until  after  the  fifth  century."  Turret ine  in  his  Theology  brings  forward, 
at  considerable  length,  evidence  to  show,  that  the  work  referred  to  was  not, 
as  pretended,  the  production  of  Dionysius  the  Areopagite,  who  was  "(rj/VA;?«'"'f 
Apostolis,"  ("  a  contemporary  of  the  Apostles,")  but  was  written  by  an 
author  of  much  later  date — born  in  the  fifth  century. — Turretini  Theo- 
logia,  (Geneva,  1690,)  tom.  iii.  pp.  233,  2M.—Ed. 

^  "  II  faut  que  nous  soyons  d'autant  plus  sobres  et  modestes :" — "  It  is 
necessary,  that  we  should  be  so  much  the  more  sober  and  modest." 


372  COMMENTARY  ON  THE  CHAP.  XII.  6. 


7.  And  lest  I  should  be  exalted  7.  Et  ne  excellentia  revelationum 
above  measure  through  the  abim-  supra  modum  efferrer,  datus  mihi 
dance  of  the  revelations,  there  was  fuit  stimulus  carni,  nuntius  Satanse, 
given  to  me  a  thorn  in  the  flesh,  the  qui  me  colaphis  csederet,  ne  supra 
messenger  of  Satan  to  buftet  me,  lest  modum  efferrer. 

I  should  be  exalted  above  measure. 

8.  For  this  thing  I  besought  the  8.  Supra  hoc  ter  Dorainum  ro- 
Lord   thrice,  that  it  might  depart  gavi,  ut  discederet  a  me : 

from  me. 

9.  And  he  said  unto  me.  My  grace  9.  Et  dixit  mihi :  Sufficit  tibi 
is  sufficient  for  thee;  for  my  strength  gratia  mca  :  nam  virtus  mea  in  in- 
is  made  perfect  in  weakness.  Most  firmitate  perficitur :  libentissime  igi- 
gladly  therefore  will  I  rather  glory  tur  gloriabor  super  infirmitatibus 
in  my  infirmities,  that  the  power  of  meis,  ut  inhabitet  in  me  virtus 
Christ  may  rest  upon  me.  Christi. 

10.  Therefore  I  take  pleasure  in  10.  Quamobrem  placeo  mihi  in 
infirmities,  in  reproaches,  in  necessi-  infirmitatibus,  in  contumeliis,  in  ne- 
ties,  in  persecutions,  in  distresses,  cessitatibus,  in  persequutionibus,  in 
for  Christ's  sake:  for  when  I  am  anxietatibuspro  Christo:  quumenim 
weak,  then  am  I  strong.  infirmus  smn,  tunc  robustus  sum. 


6.  For  if  I  should  desire.  Lest  what  he  had  said,  as  to 
his  having  no  inclination  to  glory,  should  be  turned  into  an 
occasion  of  calumny,  and  malevolent  persons  should  reply — 
"  You  are  not  inclined  for  it,  "because  it  is  not  in  your 
power/'  he  anticipates  such  a  reply.  "  I  would  have  it  quite 
in  my  power,'"  says  he,  "  on  good  grounds  ;  nor  would  I  be 
justly  accused  of  vanity,  for  I  have  ground  to  go  upon,  but 
I  refrain  from  it."  He  employs  the  term  folly  here  in  a 
different  sense  from  what  he  had  done  previously,  for  even 
those  that  boast  on  good  grounds  act  a  silly  and  disgusting 
part,  if  there  appears  any  thing  of  boasting  or  ambition. 
The  folly,  however,  is  more  offensive  and  insufferable,  if  any 
one  boasts  groundlessly,  or,  in  other  words,  pretends  to  be 
w^hat  he  is  not ;  for  in  that  case  there  is  impudence  in  addi- 
tion to  silliness.  The  Apostle  here  proceeded  upon  it  as  a 
settled  matter,  that  his  glorying  was  as  humble  as  it  was 
well  founded.    Erasmus  has  rendered  it — "  I  spare  you,"^ 

^  The  same  rendering  is  given  in  Cranmer's  version,  (1539,)  "Neuer- 
thelesse  I  spare  you."  The  Vulgate  reads:  "  Parco  autem;" — ("But  I 
spare.")  This  rendering  is  followed  in  Wichf's  version,  (1380,)  Tyndale's 
(1534,)  and  the  Rheims  version,  (1582.)  The  Geneva  version  (1557) 
has :  "  but  I  refraine." — Joachim  Camerarms  remarks,  that  (fici'^o/u.ai  is 
.elliptical,  as  being  used  instead  of  (pu^of^ai  voZ  i^i7v,  or,  reZ  f^tyuXuv^uv, — 
"  I  refrain  from  speaking,  or  from  boasting." — Ed. 


CHAP.  XII.  7.     SECOND  EPISTLE  TO  THE  CORINTHIANS.  373 

but  I  prefer  to  understand  it  as  meaning — "  I  refrain/'  or, 
as  I  have  rendered  it,  "  I  forbear/' 

Lest  any  one  should  think  of  me.  He  adds  the  reason — 
because  he  is  contented  to  occupy  the  station,  which  God  ha& 
assigned  him.  "  My  appearance,''  says  he,  "  and  speech  do 
not  give  promise  of  any  thing  illustrious  in  me  :  I  have  no 
objection,  therefore,  to  be  lightly  esteemed."  Here  we  per- 
ceive what  great  modesty  there  Avas  in  this  man,  inasmuch 
as  he  was  not  at  all  concerned  on  account  of  his  meanness, 
which  he  discovered  in  his  appearance  and  speech,  while  he 
was  replenished  with  such  a  superiority  of  gifts.  There 
would,  however,  be  no  inconsistency  in  explaining  it  in  this 
way,  that  satisfied  with  the  reality  itself,  he  says  nothing 
respecting  himself,  that  he  may  thus  reprove  indirectly  the 
false  Apostles,  who  gloried  in  themselves  as  to  many  things, 
none  of  which  were  to  be  seen.  What  I  mentioned  first, 
however,  is  what  I  rather  approve  of. 

7.  And  lest  through  the  superiority  of  revelations.  Here 
we  have  a  second  reason — that  God,  designing  to  repress  in 
him  every  approach  to  insolence,  subdued  him  with  a  rod. 
That  rod  he  calls  a  goad,  by  a  metaphor  taken  from  oxen. 
The  word  flesh  is,  in  the  Greek,  in  the  dative.^  Hence 
Erasmus  has  rendered  it  "  by  the  flesh."  I  prefer,  however, 
to  understand  him  as  meaning,  that  the  prickings  of  this 
goad  were  in  his  flesh. 

Now  it  is  asked,  what  this  goad  was.  Those  act  a  ridicu- 
lous part,  who  think  that  Paul  was  tempted  to  lust.  We 
must  therefore  repudiate  that  fancy.^  Some  have  supposed, 
that  he  was  harassed  with  frequent  pains  in  the  head.  Chry- 
sostom  is  rather  inclined  to  think,  that  the  reference  is  to 
Hymeneus  and  Alexander,  and  the  like,  because,  instigated 
by  the  devil,  they  occasioned  Paul  very  much  annoyance. 
My  opinion  is,  that  under  this  term  is  comprehended  every 
kind  of  temptation,  with  which  Paul  was  exercised.  For 
flesh  here,  in  my  opinion,  denotes— not  the  body,  but  that 

^  "  Selon  le  Grec  il  faudroit  dire  A  la  chair;" — "According  to  the 
Greek,  we  would  require  to  say,  to  the  flesh." 

2  "  II  faut  reietter  loin  ce  songe  ;" — "  We  must  put  far  away  from  us 
that  dream." 


374  COMMENTARY  ON  THE  CHAP.  XII.  7. 

part  of  the  soul  which  has  not  yet  been  regenerated.  "  There 
was  given  to  me  a  goad  that  my  flesh  might  be  spurred  up 
by  it,  for  I  am  not  yet  so  spiritual,  as  not  to  be  exposed  to 
temptations  according  to  the  flesh." 

He  calls  it  farther  the  messenger  of  Satan  on  this  ground, 
that  as  all  temptations  are  sent  by  Satan,  so,  whenever  they 
assail  us,  they  warn  us  that  Satan  is  at  hand.  Hence,  at 
every  apprehension  of  temptation,  it  becomes  us  to  arouse 
ourselves,  and  arm  ourselves  with  promptitude  for  repelling 
Satan's  assaults.  It  was  most  profitable  for  Paul  to  think 
of  this,  because  this  consideration  did  not  allow  him  to  exult 
like  a  man  that  was  ofi"  his  guard.^  For  the  man,  who  is  as 
yet  beset  with  dangers,  and  dreads  the  enemy,  is  not  pre- 
pared to  celebrate  a  triumph.  "  The  Lord,  says  he,  has  pro- 
vided me  with  an  admirable  remedy,  against  being  unduly 
elated ;  for,  while  I  am  employed  in  taking  care  that  Satan 
may  not  take  advantage  of  me,  I  am  kept  back  from  pride." 

At  the  same  time,  God  did  not  cure  him  by  this  means 
exclusively,  but  also  by  humbling  him.  For  he  adds,  to 
buffet  me  ;  by  which  expression  he  elegantly  expresses  this 
idea — that  he  has  been  brought  under  control.^  For  to  be 
buffeted  is  a  severe  kind  of  indignity.  Accordingly,  if  any 
one  has  had  his  face  made  black  and  blue,^  he  does  not,  from 
a  feeling  of  shame,  venture  to  expose  himself  openly  in  the 
view  of  men.  In  like  manner,  whatever  be  the  infirmity 
under  which  we  labour,  let  us  bear  in  mind,  that  we  are,  as 
it  were,  buffeted  by  the  Lord,  with  the  view  of  making  us 
ashamed,  that  we  may  learn  humility.  Let  this  be  carefully 
reflected  upon  by  those,  especially,  who  are  otherwise  dis- 
tinguished by  illustrious  virtues,  if  they  have  any  mixture 
of  defects,  if  they  are  persecuted  by  any  with  hatred,  if  they 
are    assailed  by  any  revilings — that  these  things  are  not 

^  "  Ceste  consideration  ne  luy  donnoit  point  le  loisir  de  s'egayer,  comme 
vn  homme  sans  souci,  mais  I'admonestoit  de  se  tenir  sur  ses  gardes  ;" — 
"  This  consideration  did  not  allow  him  leisure  to  sport  himself,  like  a  man 
that  is  devoid  of  care,  but  warned  him  to  be  upon  his  guard." 

^  "  Qu'il  a  este  reprime  et  range  a  humilite ;" — "  That  he  has  been  re- 
strained and  brought  down  to  subjection." 

3  "  Si  quelq'Mi  a  este  tellement  frappe  au  visage,  que  les  taches  noires 
y  demeurent ;" — "  If  any  one  has  been  struck  on  the  face,  in  such  a  way, 
as  to  leave  black  marks  upon  it." 


CHAP.  Xll.  7.    SECOND  EPISTLE  «0  THE  CORINTHIANS.  375 

merely  rods  of  the  Heavenly  Master,  but  buffetings,  to  fill 
them  with  shame,  and  beat  down  all  forwardness.i  Now  let 
all  the  pious  take  notice  as  to  this,  that  they  may  see^  how 
dangerous  a  thing  the  "  poison  of  pride"  is,  as  Augustine 
speaks  in  his  third  sermon  "  On  the  words  of  the  Apostle," 
inasmuch  as  it  "  cannot  be  cured  except  by  poison."^  And 
unquestionably,  as  it  was  the  cause  of  man's  ruin,  so  it  is 
the  last  vice  with  which  we  have  to  contend,  for  other  vices 
have  a  connection  with  evil  deeds,  but  this  is  to  be  dreaded 
in  connection  with  the  best  actions  ;  and  farther,  it  naturally 
clings  to  us  so  obstinately,  and  is  so  deeply  rooted,  that  it 
is  extremely  difficult  to  extirpate  it. 

Let  us  carefully  consider,  wdio  it  is  that  here  speaks — He 
had  overcome  so  many  dangers,  tortures,  and  other  evils — 
had  triumphed  over  all  the  enemies  of  Christ — had  driven 
away  the  fear  of  death — had,  in  fine,  renounced  the  world  ; 
and  yet  he  had  not  altogether  subdued  pride.  Nay  more, 
there  awaited  him  a  conflict  so  doubtful,  that  he  could  not 
overcome  wdthout  being  buffeted.  Instructed  by  his  ex- 
ample, let  us  wage  war  with  other  vices  in  such  a  way,  as  to 
lay  out  our  main  efforts  for  the  subduing  of  this  one. 

But  what  does  this  mean — that  Satan,  who  was  a  man- 
slayer'^  from  the  beginning,  (John  viii.  44,)  was  a  physician  to 

^  "  Toute  orgueil  et  insolence;" — "  All  pride  and  insolence." 

2  "  Or  ie  prie  maintenant  sur  cepassage  tons  fideles,  qu'ils  auisent ;" — 
"But  I  entreat  now  in  connection  with  this  passage  all  believers  to  take 
notice." 

^  "  Veil  qu'il  ne  pent  estre  giiari  que  par  dautre  poison  ;" — " Inasmuch 
as  it  cannot  be  cured  except  by  another  poison." 

*  Dr.  CampbeU,  in  his  Translation  of  the  Gospels,  makes  use  of  the 
term  manslayer,  as  Calvin  does  here,  and  makes  the  following  observa- 
tions in  support  of  this  rendering :  "  The  common  term  for  murderer  in 
the  New  Testament  is  <pt>nv;.  I  have  here  made  choice  of  a  less  usual 
name,  not  from  any  disposition  to  trace  etymologies,  but  because  I  think 
it  is  not  without  intention,  that  the  devil,  as  being  not  of  earthly  extrac- 
tion, is  rather  called  a.ve^u<rox,7ovoi  than  (povtvs,  as  marking,  with  greater 
precision,  his  ancient  enmity  to  the  human  race.  When  the  name  mur- 
derer is  applied  to  a  rational  being  of  a  species  different  from  ours,  it  natu- 
rally suggests,  that  the  being  so  denominated  is  a  destroyer  of  others  of 
his  own  species.  As  this  is  not  meant  here,  the  Evangehst's  term  is  pecu- 
liarly apposite.  At  the  same  time,  I  am  sensible,  that  our  word  man- 
slaughter means,  in  the  language  of  the  law,  such  kilHng  as  is,  indeed, 
criminal,  though  not  so  atrocious  as  murder.  But,  in  common  use,  it  is 
not  so  limited.  Heylyn  says,  to  the  same  purpose — a  shxyer  of  men." — 
Campbell  on  the  Gospels,  (Edin.  1807,)  vol.  ii.  p.  539. — Ed. 


376  COMMENTARY  ON  THE  CHAP.  XII.  8. 

Paul,  and  that  too,  not  merely  in  the  cure  of  the  body,  but 
— what  is  of  greater  importance — in  the  cure  of  the  soul  ? 
I  answer,  that  Satan,  in  accordance  with  his  disposition  and 
custom,  had  nothing  else  in  view  than  to  kill  and  to  destroy, 
(John  X.  10,)  and  that  the  goad,  that  Paul  makes  mention 
of,  was  dipt  in  deadly  poison  ;  but  that  it  was  a  special 
kindness  from  the  Lord,  to  render  medicinal  what  was  in  its 
own  nature  deadly. 

8.  For  this  thing  I  besought  the  Lord  thrice.  Here,  also,^ 
the  number  three  is  employed  to  denote  frequent  repetition.^ 
He  means,  however,  to  intimate,  that  this  annoyance  had 
been  felt  by  him  distressing,  inasmuch  as  he  had  so  fre- 
quently prayed  to  be  exempted  from  it.  For  if  it  had  been 
slight,  or  easy  to  be  endured,  he  would  not  have  been  so  de- 
sirous to  be  freed  from  it ;  and  yet  he  says  that  he  had  not 
obtained  this :  hence  it  appears,  how  much  need  he  had  of 
being  humbled.  He  confirms,  therefore,  what  he  had  said 
previously — that  he  had,  by  means  of  this  bridle,  been  held 
back  from  being  haughty  ;  for  if  relief  from  it  had  been  for 
his  advantage,  he  would  never  have  met  w4th  a  refusal. 

It  may  seem,  however,  to  follow  from  this,  that  Paul  had 
not  by  any  means  prayed  in  faith,  if  we  would  not  make 
void  all  the  promises  of  Grod.^  "  We  read  everywhere  in 
Scripture,  that  we  shall  obtain  whatever  we  ask  in  faith : 
Paul  prays,  and  does  not  obtain.'"  I  answer,  that  as  there 
are  different  ways  of  asking,  so  there  are  different  ways  of 
obtaining.  We  ask  in  simple  terms  those  things  as  to  which 
we  have  an  express  promise — as,  for  example,  the  perfecting 
of  God's  kingdom,  and  the  halloiuing  of  his  name,  (Matt.  vi. 
9,)  the  remission  of  our  sins,  and  every  thing  that  is  advan- 
tageous to  us  ;  but,  when  we  think  that  the  kingdom  of  God 

^  Calvin  alludes  to  what  he  had  said  as  to  the  number  three,  when  com- 
menting on  an  expression,  which  occurs  in  verse  2 — third  heavens.     See 

p.  ms.—Ed. 

2  "  Tg}j  is  considered  by  the  commentators  as  a  certain  for  an  uncertain, 
but  large  number,  (i.e.,  oftentimes.)  To  the  passages  cited  by  them  I 
add  Eurip.  Hippol.  46:  and  Job  xxxiii.  29,  which  I  would  render — '  So 
all  these  things  doth  God  work  with  man  unto  three  times,'  namely,  by 
divinely  sent  disorders,  by  nocturnal  visions,  and  by  divine  messengers." — 
Bloomjield.  — Ed. 

^  "  Si  nous  ne  voulons  faire  toutes  les  promesses  de  Dieu  vaines  et  inu- 
tiles ;" — "  If  we  would  not  make  all  the  promises  of  G<)d  vain  and:  useless." 


CHAP.  XII.  9.      SECOND  EPISTLE  TO  THE  CORINTHIANS.  877 

ca7i,  nay  inust  be  advanced,  in  tins  particular  manner,  or 
in  that,  and  that  this  thing,  or  that,  is  necessary  for  the 
halloiuing  of  his  name,  we  are  often  mistaken  in  our  opinion. 
In  like  manner,  we  often  fall  into  a  serious  mistake  as  to 
what  tends  to  promote  our  own  welfare.  Hence  we  ask 
those  former  things  confidently,  and  without  any  reservation, 
while  it  does  not  belong  to  us  to  prescribe  the  means.  If, 
however,  we  specify  the  means,  there  is  always  a  condition 
implied,  though  not  expressed.  Now  Paul  was  not  so  igno- 
rant as  not  to  know  this.  Hence,  as  to  the  object  of  his 
prayer,  there  can  be  no  doubt  that  he  was  heard,  although 
he  met  with  a  refusal  as  to  the  express  form.  By  this  we 
are  admonished  not  to  give  way  to  despondency,  as  if  our 
prayers  had  been  lost  labour,  when  God  does  not  gratify  or 
comply  with  our  wishes,  but  that  we  must  be  satisfied  with 
his  grace,  that  is,  in  respect  of  our  not  being  forsaken  by 
him.  For  the  reason,  why  he  sometimes  mercifully  refuses 
to  his  own  people,  what,  in  his  wrath,  he  grants  to  the 
wicked,  is  this — that  he  foresees  better  what  is  expedient 
for  us,  than  our  understanding  is  able  to  apprehend. 

9.  He  said  to  me.  It  is  not  certain,  whether  he  had  this 
answer  by  a  special  revelation,  and  it  is  not  of  great  import- 
ance.^ For  God  answers  us,  when  he  strengthens  us  in- 
wardly by  his  Spirit,  and  sustains  us  by  his  consolation,  so 
that  we  do  not  give  up  hope  and  patience.  He  bids  Paul 
be  satisfied  luith  his  grace,  and,  in  the  mean  time,  not  refuse 
chastisement.  Hence  we  must  bear  up  under  evil  of  ever 
so  long  continuance,  because  we  are  admirably  well  dealt 
with,  when  we  have  the  grace  of  God  to  be  our  support.^ 
The  term  (/race,  here,  does  not  mean  here,  as  it  does  elsewhere, 
the  favour  of  God,  but  by  metonymy,  the  aid  of  the  Holy 
Spirit,  which  com«s  to  us  from  the  unmerited  favour  of  God  ; 
and  it  ought  to  be  sufficient  for  the  pious^  inasmuch  as  it  is 
a  sure  and  invincible  support  against  their  ever  giving  way. 

For  my  strength.  Our  weakness  may  seem,  as  if  it  were 
an  obstacle  in  the  way  of  God's  perfecting  his  strength  in 

1  *'  Et  aussi  il  n'est  pas  fort  reqiiis  de  la  scauoir ;" — "  And  besides,  it  is 
not  greatly  requisite  to  know  it." 

»  '^  Et  c'est  assez ;"— «  And  that  is  enough." 


378  COMMENTARY  ON  THE  CHAP.  XII.  9. 

US.  Paul  does  not  merely  deny  tliis,  but  maintains,  on  the 
other  hand,  that  it  is  only  when  our  weakness  becomes  ap- 
parent, that  God's  strength  is  duly  'perfected.  To  under- 
stand this  more  distinctly,  we  must  distinguish  between 
God's  strength  and  ours ;  for  the  word  7)iy  is  emphatic. 
"  My  strength,''  says  the  Lord,  (meaning  that  which  helps 
man's  need — which  raises  them  up  when  they  have  fallen 
down,  and  refreshes  them  when  they  are  faint,)  "  is  perfected 
in  the  weakness  of  men  ;"  that  is,  it  has  occasion  to  exert 
itself,  when  the  weakness  of  men  becomes  manifest ;  and 
not  only  so,  but  it  is  more  distinctly  recognised  as  it  ought 
to  be.  For  the  word  perfected  has  a  reference  to  the  per- 
ception and  apprehension  of  mankind,  because  it  is  not  per- 
fected unless  it  openly  shines  forth,  so  as  to  receive  its  due 
praise.  For  mankind  have  no  taste  of  it,  unless  they  are 
first  convinced  of  the  need  of  it,  and  they  quickly  lose  sight 
of  its  value,  if  they  are  not  constantly  exercised  with  a  feel- 
ing of  their  own  weakness. 

Most  gladly^  therefore.  This  latter  statement  confirms  the 
exposition  that  I  have  given.  I  will  glory,  says  he,  in  my 
infirmities,  that  the  power  of  Christ  may  dwell  in  me}  Hence, 
the  man  that  is  ashamed  of  this  glorying,  shuts  the  door  upon 
Christ's  grace,  and,  in  a  manner,  puts  it  away  from  him.  For 
then  do  we  make  room  for  Christ's  grace,  when  in  true  hu- 
mility of  mind,  we  feel  and  confess  our  own  weakness.  The 
valleys  are  watered  with  rain  to  make  them  fruitful,  while  in 
the  mean  time,  the  high  summits  of  the  lofty  mountains  re- 

^  The  original  word,  \-7rKrx.yivuffv,  properly  means,  to  piVc/i  a  tent,  ortahernacle, 
upon.  Raphelius  quotes  two  passages  from  Polybius,  in  which  the  verb 
is  used  as  meaning — to  enter  into,  and  dwellin.  To  %\  TiXivrcclov,  liritrKn- 
vaxravTis  iTT'  to,;  oIkio,; — '<  and  at  last,  having  entet^edin,  and  taken  posses- 
sion o/'the  houses."      Msra  Vi  TocvTo,  Tocls  01X10.1?  iTurx tiveoffecvTis,  xxrilp^ov  riiv 

-roXiv — "  And  after  these  things,  having  entered  into  the  houses,  they  took 
possession  of  the  city." — GEcmnenius,  cited  by  Parkhiu-st,  considers  l^riff- 
xyivaiiryi,  as  employed  by  the  Apostle  here,  to  be  equivalent  to  oX'/j  h  oXu  xar. 
oixnffn — "  may  entirely  take  possession  of  me,  and  dwell  in  me." — It  is 
admirably  well  observed  by  Dr.  Adam  Clarke,  that  "  the  same  Eternal 
Word,"  (of  whom  it  is  said  in  John  i.  14,  that  he  "  was  made  flesh,  and 
made  his  tabernacle  among  us,  {iffxnvuxTiv  h  yi/u,7v,'j  full  of  grace  and  truth,") 
"  promised  to  make  his  tabernacle  with  the  Apostle,  and  gives  him  a 
proof  that  he  was  still  the  same—^full  of  grace  and  truth,  by  assuring  him 
that  his  grace  should  he  sufficient  for  him." — Ed. 


CHAP.  XII.  10.       SECOND  EPISTLE  TO  THE  CORINTHIANS.  379 

main  drj.^  Let  that  man,  therefore,  become  a  valley,  who 
is  desirous  to  receive  the  heavenly  rain  of  God's  spiritual 
grace.^ 

He  adds  most  gladly,  to  show  that  he  is  influenced  by 
such  an  eager  desire  for  the  grace  of  Christ,  that  he  refuses 
nothing  for  the  sake  of  obtaining  it.  For  we  see  very  many 
yielding,  indeed,  submission  to  God,  as  being  afraid  of  in- 
curring sacrilege  in  coveting  his  glory,  but,  at  the  same  time, 
not  without  reluctance,  or  at  least,  less  cheerfully  than  w^ere 
becoming.^ 

10.  /  take  pleasui^e  in  infirmities.  There  can  be  no  doubt, 
that  he  employs  the  term  weakness  in  different  senses ;  for 
he  formerly  applied  this  name  to  the  punctures  that  he  ex- 
perienced in  the  flesh.  He  now  employs  it  to  denote  those 
external  qualities,  which  occasion  contempt  in  the  view  of 
the  world.  Having  spoken,  however,  in  a  general  way,  of 
infirmities  of  every  kind,  he  now  returns  to  that  particular 
description  of  them,  that  had  given  occasion  for  his  turning 
aside  into  this  general  discourse.  Let  us  take  notice,  then, 
that  infirmity  is  a  general  term,  and  that  under  it  is  com- 
prehended the  weakness  of  our  nature,  as  well  as  all  tokens 
of  abasement.  Now  the  point  in  question  was  Paul's  out- 
ward abasement.  He  jDi'oceeded  farther,  for  the  purpose  of 
showing,  that  the  Lord  humbled  him  in  every  way,  that, 
in  his  defects,  the  glory  of  God  might  shine  forth  the  more 
resplendently,  which  is,  in  a  manner,  concealed  and  buried, 
when  a  man   is  in  an  elevated   position.      He  now  again 

^  "  Sees  et  steriles ;" — "  Dry  and  barren." 

^  Much  in  accordance  with  this  beautiful  sentiment  is  Bunyan's  descrip- 
tion of  the  "  Valley  of  Humiliation,"  in  the  second  part  of  his  "  Pilgrim's 
Progress."  "  It  is  the  best  and  most  fruitful  piece  of  groimd  in  all  these 
parts.  It  is  fat  ground,  and,  as  you  see,  consisteth  much  in  meadows :  and 
if  a  man  was  to  come  here  in  the  summer-time,  as  we  do  now,  if  he  knew 
not  any  thing  before  thereof,  and  if  he  also  delighted  himself  in  the  sight 
of  his  eyes,  he  might  see  that  which  would  be  delightful  to  him.  '  Behold 
how  green  this  valley  is !  also  how  beautiful  with  lilies  !'  (Song  ii.  1.)  I 
have  known  many  labouring  men  that  have  got  good  estates  in  this  Valley 
of  Humihation.  '  (1  Pet.  v.  5.)  '  For  God  resisteth  the  proud,  but  giveth 
grace  unto  the  humble.'  (James  iv.  6.)  For  indeed  it  is  a  very  fruitful 
soil,  and  doth  bring  forth  by  handfids." — Bunyan's  Allegorical  Works, 
(Glasgow,  1843,)  p.  164.— ^rf. 

'  "  Ce  n'est  point  si  nayfuement  et  franchement  qu'il  faloit ;" — "  It  is 
not  so  ingenuously  and  frankly,  as  it  ought  to  be." 


380  COMMENTARY  ON  THE  CHAP.  XII.  10. 

returns  to  speak  of  his  excellences,  which,  at  the  same 
time,  made  him  contemptible  in  public  view;  instead  of  pro- 
curing for  him  esteem  and  commendation. 

For  when  I  am  weaJc,  that  is — "  The  more  deficiency  there 
is  in  me,  so  much  the  more  liberally  does  the  Lord,  from  his 
strength,,  supply  me  with  whatever  he  sees  to  be  needful  for 
me.''  For  the  fortitude  of  philosophers  is  nothing  else  than 
contumacy,  or  rather  a  mad  enthusiasm,  such  as  fanatics  are 
accustomed  to  have.  "  If  a  man  is  desirous  to  be  truly  strong, 
let  him  not  refuse  to  be  at  the  same  time  weak.  Let  him,'' 
I  say,  "  be  weak  in  himself,  that  he  may  be  strong  in  the 
Lo7'd."  (Eph.  vi.  10.)  Should  any  one  object,  that  Paul 
speaks  here,  not  of  a  failure  of  strength,  but  of  poverty,  and 
other  afflictions,  I  answer,  that  all  these  things  are  exercises 
for  discovering  to  us  our  own  weakness  ;  for  if  God  had  not 
exercised  Paul  with  such  trials,  he  would  never  have  per- 
ceived so  clearly  his  weakness.  Hence,  he  has  in  view  not 
merely  poverty,  and  hardships  of  every  kind,  but  also  those 
effects  that  arise  from  them,  as,  for  example,  a  feeling  of  our 
own  weakness,  self-distrust,  and  humility. 

11.  I  am  become  a  fool  in  glory-  11.  Factus  sum  insipiens  glori- 
ing ;  ye  have  compelled  me :  for  I  ando :  vos  me  coegistis  :  nam  ego 
ought  to  have  been  commended  of  debueram  a  vobis  commendari  : 
you ;  for  in  nothing  am  I  behind  nidla  enim  in  re  inferior  fui  summis 
the  very  chiefest  apostles,  though  I  Apostolis,  tametsi  nihil  sum. 

be  nothing. 

12.  Truly  the  signs  of  an  apostle  12.  Signa  quidem  Apostoli  per- 
were  wrought  among  you  in  all  pa-  acta  fuerunt  inter  vos,  in  omni  pa- 
tience, in  signs,  and  wonders,  and  tientia,  et  signis,  et  prodigiis,  et  vir- 
mighty  deeds.  tutibus. 

13.  For  what  is  it  wherein  you  1.3.  Nam  quid  est,  in  quo  fueritis 
were  inferior  to  other  churches,  ex-  inferiores  cseteris  Ecclesiis,  nisi 
cept  it  he  that  I  myself  was  not  bur-  quod  ego  ipse  non  fui  vobis  onero- 
densome  to  you  ?  forgive  me  this  sus  ?  Condonate  mihi  hanc  iniu- 
wrong.  riam. 

14.  Behold,  the  third  time  I  am  14.  Ecce,  tertio  propensus  animo 
ready  to  come  to  you  ;  and  I  will  not  sum,  ut  veniam  ad  vos,  neque  vobis 
be  burdensome  to  you :  for  I  seek  ero  oneri :  non  enim  qusero  qua; 
not  yours,  but  you  :  for  the  children  vestra  sunt,  sed  vos  :  etenim  non 
ought  not  to  lay  up  for  the  parents,  debent  filii  parentibus,  recondere, 
but  the  parents  for  the  children.  sed  parentes  filiis. 

15.  And  I  will  very  gladly  spend  15.  Ego  vero  libentissime  impen- 
and  be  spent  for  you ;  though  the  dam  et  expendar  pro  animabus  ves- 
more  abundantly  I  love  you,  the  less  tris  :  licet  uberius  vos  diligens, 
I  be  loved.  minus  diligar. 


HAP.  XII.  11.       SECOND  EPISTLE  TO  THE  CORINTHIANS.  381 

11.  I  have  become  a  fool.  Hitherto  lie  had,  by  various 
apologies,  solicited  their  forgiveness  for  what  was  contrary 
to  his  own  custom  and  manner  of  acting,  and  contrary,  also, 
to  propriety,  and  what  was  due  to  his  office  as  an  Apostle — 
the  publishing  of  his  own  praises.  Now,  instead  of  solicit- 
ing, he  upbraids,  throwing  the  blame  upon  the  Corinthians, 
who  ought  to  have  been  beforehand  in  this.^  For  when  the 
false  Apostles  calumniated  Paul,  they  should  have  set  them- 
selves vigorously  in  opposition  to  them,  and  should  have 
faithfully  borne  the  testimony  that  was  due  to  his  excel- 
lences. He  chides  them,  however,  thus  early,  lest  those, 
who  were  unfavourably  disposed  towards  them,  should  put  a 
wrong  construction  upon  the  defence  which  he  brought  for- 
ward, in  consequence  of  his  being  constrained  to  it  by  their 
ingratitude,^  or  should  persist  in  calumniating  him. 

For  in  nothing.  We  are  ungrateful  to  God,  if  we  allow 
his  gifts,  of  which  w^e  are  witnesses,  to  be  disparaged,  or  con- 
temned. He  charges  the  Corinthians  with  this  fault,  for 
they  knew  him  to  be  equal  to  the  chiefest  Apostles,  and 
yet  they  lent  an  ear  to  calumniators,  w^hen  they  slandered 
him. 

By  the  chiefest  Apostles  some  understand  his  rivals,  who 
arrogated  to  themselves  the  precedence.^  I  understand  it, 
however,  as  meaning — those  that  w^ere  chief  among  the 
twelve.  "  Let  me  be  compared  with  any  one  of  the  Apos- 
tles,* I  have  no  fear,  that  I  shall  be  found  inferior.''     For, 

^  "  Qui  deuoyent  les  premiers  faire  cet  office — ascauoir  de  le  loyer ;" — 
"  Who  ought  to  have  been  the  first  to  discharge  that  office — that  of  prais- 
ing him." 

**  "  The  Apostle,  in  defending  himself,  was  aware  how  near  he  ap- 
proached the  language  of  a  fool,  that  is,  a  man  desirous  of  vain  glory,  and 
how  liable  what  he  had  written  was  to  be  attributed  to  that  motive.  It 
is  on  this  account  that  he  obviates  the  charge  which  he  knew  his  adver- 
saries would  allege.  '  Yes,'  says  he.  '  I  speak  as  a  fool  .  .  .  but  ye 
have  compelled  me."  This  was  owning  that,  as  to  his  words,  they  might, 
indeed,  be  considered  as  vain  glorying,  if  the  occasion  were  overlooked : 
but,  if  that  were  justly  considered,  it  would  be  found  that  they  ought  rather 
to  be  ashamed  than  he,  for  having  reduced  him  to  the  disagreeable  neces- 
sity of  speaking  in  his  own  behalf." — Fuller's  Works,  vol.  iii.  p.  632. — Ed. 

*  "  (iui  s'attribuoyent  le  premier  lieu  et  souuerain  degre ;" — "  Who 
claimed  for  themselves  the  first  place  and  highest  rank." 

*  "  Qu'on  m'accompare  auec  lequel  qu'on  voudra  des  Apostres ;" — 
"  Let  them  compare  me  with  whom  they  choose  among  the  Apostles." 


382  COMMENTARY  ON  THE  CHAP.  XII.  12. 

although  Paul  was  on  the  best  of  terms  with  all  the  Apostles, 
so  that  he  was  prepared  to  extol  them  above  himself,  he, 
nevertheless,  contended  against  their  names  when  falsely 
assumed.^  For  the  false  Apostles  abused  this  pretext,  that 
they  had  been  in  the  company  of  the  twelve — that  they 
were  in  possession  of  all  their  views^ — that  they  were  fully 
acquainted  with  all  their  institutions,  and  the  like.  Hence 
Paul,  perceiving  that  they  falsely  gloried  in  these  masks 
and  counterfeit  titles,  and  were  successful,  to  some  extent, 
among  unlearned  persons,^  reckoned  it  necessary  to  enter 
upon  a  comparison  of  that  nature.'' 

The  correction  that  he  adds — though  I  am  nothing,  means, 
that  Paul  was  not  disposed  to  claim  any  thing  as  his  own,  but 
simply  gloried  in  the  Lord,  (2  Cor.  x.  17,)  unless,  perhaps, 
you  prefer  to  consider  this  as  a  concession,  in  w^hich  he  makes 
mention  of  what  is  thrown  out  against  him  by  adversaries 
and  slanderers.^ 

12.  The  signs  of  an  Apostle.  By  the  signs  of  an  Apostle 
he  means — the  seals,  that  tend  to  confirm  the  evidence  of 
his  Apostleship,  or,  at  least,  for  the  proofs  and  evidences  of 
it.  "  God  has  confirmed  my  Apostleship  among  you  to  such 
a  degree,  that  it  stands  in  no  need  of  proof  being  adduced.'' 
1l\\q  first  sign  he,  makes  mention  of  is  patience — either  be- 
cause he  had  remained  invincible,^  by  nobly  withstanding 
all  the  assaults  of  Satan  and  his  enemies,  and  on  no  occasion 
giving  way  ;  or  because,  regardless  of  his  own  distinction,  he 
sufi'ered  all  injuries  patiently,  endured  in  silence  countless 

^  "  Faussement  vsurpez  et  controuuez  ;" — "When  falsely  claimed  and 
counterfeited." 

2  "  Qu'ils  entendoyent  bien  toute  leur  intention ;" — "  That  they  under- 
stood well  their  entire  design." 

3  «  Et  par  ce  moyen  ils  acqueroyent  credit  enuers  les  simples  et 
idiots ;" — "  And  by  this  means  they  gained  credit  among  the  simple  and 
unlearned." 

*  "  Ne  pouuoit  faire  autrement  qu'il  ne  veinst  a  faire  ceste  comparaison 
de  soy  et  des  plus  excellens  Apostres ;" — "  Could  not  do  otherwise  than 
enter  upon  this  comparison  between  himself  and  the  most  eminent  of  the 
Apostles." 

^  "  Ce  que  les  malueillans  et  detracteurs  gazouilloyent  de  luy;" — 
"  What  malevolent  persons  and  slanderers  chirped  respecting  him." 

^  "  II  a  tousiours  demeure'  inuincible,  et  ferme  sans  se  reculer ;" — "  He 
has  always  remained  invincible  and  firm,  without  shrinking  back." 


CHAP.  XII.  1  3.      SECOND  EPISTLE  TO  THE  CORINTHIANS.  383 

grievances/  and,  by  patience,  overcame  indignities.^  For  a 
virtue  so  heroic  is,  as  it  were,  a  heavenly  seal,  by  which  the 
Lord  marks  out  his  Apostles. 

He  assigns  the  second  place  to  miracles,  for  while  he 
makes  mention  of  signs  and  wonders  and  mighty  deeds,  he 
makes  use  of  three  terms,  as  he  does  elsewhere,  (2  Thess.  ii.  9,) 
for  expressing  one  and  the  same  thing.  Now  he  calls  them 
signs,  because  they  are  not  empty  shows,  but  are  appointed 
for  the  instruction  of  mankind — wonders,  because  they 
ought,  by  their  novelty,  to  arouse  men,  and  strike  them 
with  astonishment — and  poivers  or  mighty  deeds,  because 
they  are  more  signal  tokens  of  Divine  power,^  than  what  we 
behold  in  the  ordinary  course  of  nature.  Farther,  we  know 
that  this  was  the  main  design  of  miracles,  w^ien  the  gospel 
began  to  be  preached — that  its  doctrine  might  have  greater 
authority  given  to  it.  Hence,  the  more  that  any  one  w^as 
endowed  with  the  power  of  w^orking  miracles,  so  much  the 
more  was  his  ministry  confirmed,  as  has  been  stated  in  the 
fifteenth  chapter  of  the  Epistle  to  the  Romans.* 

13.  What  is  there  in  which.  Here  is  an  aggravation  of 
their  ingratitude — that  he  had  been  distinguished,  that  they 
might  receive  benefit — that  they  had  derived  advantage 
from  the  attestation  furnished  of  his  Apostleship,  and  had, 
notwithstanding,  given  their  concurrence  to  the  slanders^  of 

'  "  II  a  laisse  passer  beaiicoup  de  fascheries  sans  en  faire  semblant  de 
rien ;" — "  He  has  allowed  many  grievances  to  pass,  without  seeming  to 
take  any  notice  of  them." 

2  "  Beaucoup  de  lasches  tours:" — "  Many  base  tricks." 

2  "  Ce  sont  exemples  et  tesmoignages  plus  excellent  et  euidens  de  la 
vertu  Diuine  ;" — "  Those  are  signal  and  manifest  instances  and  evidences 
of  Divine  power." 

*  Calvin  seems  to  refer  here  more  particularly  to  the  observations  made 
by  him,  when  commenting  on  Rom.  xv.  18.  "  Hie  nobilis  est  locus  de 
miraculorum  usu :  nempe  ut  reverentiam  obedientiamque  Deo  apud  homines 
comparent.  Sic  apud  Marcum  (xvi.  20,)  legis,  Dominum  conjirmasse  doc- 
trinam  suhsequentibus  signis.  Sic  Lucas  in  Actis  (xiv.  3,)  narrat,  Domi- 
num per  rtiiracula  testimonium  reddidisse  sermoni  gratice  sitce ;" — "  This 
is  an  admirable  passage  in  reference  to  the  use  of  miracles — that  they 
may  secure  among  men  reverence  and  obedience  towards  God.  Thus  you 
read  in  Mark  xvi.  20,  that  the  Lord  confirmed  their  doctrine  by  signs  fol- 
lowing. So  also  Luke,  in  Acts  xiv.  3,  relates  that  the  Lord  by  miracles 
gave  testimony  to  the  word  of  his  grace." — Ed. 

5  «'  Aux  iniures  et  detractions ;" — "  The  insults  and  slanders." 


384  COMMENTARY  ON  THE  CHAP.  XII.  14. 

tlie  false  Apostles.  He  subjoins  one  exception — that  he  had 
not  been  burdensome  to  them  ;  and  this,  by  way  of  irony ^ 
for  in  reality  this  was  over  and  above  so  many  acts  of  kind- 
ness, which  he  had  conferred  upon  them — that  he  had  served 
them  gratuitously.  To  busy  themselves  after  this,  as  they 
did,  in  pouring  contempt  upon  him,  what  was  this  but  to 
insult  his  modesty  ?  Nay,  what  cruelty  there  was  in  it  ! 
Hence,  it  is  not  without  good  reason,  that  he  sharply  reproves 
pride  so  frantic.  Forgive  me  this  wrong,  says  he.  For  they 
were  doubly  ungrateful,  inasmuch  as  they  not  only  con- 
temned the  man,  by  whose  acts  of  kindness  they  had  been 
brought  under  obligation,  but  even  turned  his  kind  dispo- 
sition into  an  occasion  of  reproach.  Chrysostom  is  of  opinion, 
that  there  is  no  irony  implied,  and  that,  instead  of  this, 
there  is  an  expression  of  apology  ;  but,  if  any  one  examines 
the  entire  context  more  narrowly,  he  will  easily  perceive, 
that  this  gloss  is  quite  foreign  to  Paul's  intention, 

14.  Behold,  this  third  time.  He  commends  his  own  deed, 
for  which  he  had  received  a  very  poor  requital  from  the  Co- 
rinthians. For  he  says,  that  he  refrained  from  taking  their 
worldly  substance  for  two  reasons  :  first,  because  he  sought 
them,  not  their  wealth  ;  and  secondly,  because  he  was  desirous 
to  act  the  part  of  a  father  towards  them.  From  this  it  ap- 
pears, what  commendation  was  due  to  his  modesty,  which 
occasioned  him  contempt  among  the  Corinthians. 

1  seek  not  yours.  It  is  the  part  of  a  genuine  and  upright 
pastor,  not  to  seek  to  derive  gain  from  his  sheep,  but  to  en- 
deavour to  promote  their  welfare  ;  though,  at  the  same  time, 
it  is  to  be  observed,  that  men  .are  not  to  be  sought  with  the 
view  of  having^  every  one  his  own  particular  followers.  It 
is  a  bad  thing,  to  be  devoted  to  gain,  or  to  undertake  the 
office  of  a  pastor  with  the  view  of  making  a  trade  of  it ;  but 
for  a  person  to  draw  away  disciples  after  him,  (Acts  xx.  SO,) 
for  purposes  of  ambition,  is  greatly  worse.  Paul,  however, 
means,  that  he  is  not  greedy  of  hire,  but  is  concerned  only 
for  the  welfare  of  souls.     There  is,  however,  still  more  of 

^  "  Que  les  Ministres  ne  doyuent  pas  cercher  les  hommes  a  ceste  inten- 
tion d'auoir,  ehacun  des  disciples  a  soy  en  particulier ;" — "  That  Ministers 
ought  not  to  seek  men  with  the  intention  of  having,  each  one,  disciples  to 
himself  peculiarly." 


CHAP.  XII.  15.       SECOND  EPISTLE  TO  THE  COBINTHIANS.  385 

elegance  in  what  he  says,  for  it  is  as  though  he  had  said : 
"  I  am  in  quest  of  a  larger  hire  than  you  think  of  I  am' 
not  contented  with  your  wealth,  hut  I  seek  to  have  you 
wholly,  that  I  may  present  a  sacrifice  to  the  Lord  of  the 
fruits  of  my  ministry.''  But,  what  if  one  is  supported  by 
his  labours  ?  Will  he  in  that  case  seek  the  worldly  substance 
of  the  people  ?^  Unquestionably,  if  he  is  a  faithful  Pastor, 
he  will  always  seek  the  welfare  of  the  sheep — nothing  else.. 
His  pay  will,  it  is  true,  be  an  additional  thing ;  but  he- 
ought  to  have  no  other  aim,  than  what  we  have  mentioned. 
Woe  to  those,  that  have  an  eye  to  any  thing  else ! 

Parents  for  their  children.  Was  he  then  no  father  to  the 
Philippians,  who  supported  him  even  when  absent  from 
them?  (Phil.  iv.  15,  16.)  Was  there  no  one  of  the  other 
Apostles  that  wsis  a,  father,  inasmuch  as  the  Churches  minis- 
tered to  their  support  ?  He  did  not  by  any  means  intend 
this  ;  for  it  is  no  new  thing  for  even  parents  to  be  supported 
by  their  children  in  their  old  age.  Hence,  those  are  not 
necessarily  unworthy  of  the  honour  due  to  fathers,  who 
live  at  the  expense  of  the  Church  ;  but  Paul  simply  wished 
to  show  from  the  common  law  of  nature,  that  what  he 
had  done  proceeded  from  fatherly  affection.  This  argu-. 
ment,  therefore,  ought  not  to  be  turned  in  a  contrary 
direction.  For  he  did  this  as  Si  father;  but,  though  he  had 
acted  otherwise,  he  would,  notwithstanding,  have,  been  a 
father  still. 

15.  And  I  will  most  gladly  spend.  This,  certainly,  wa& 
an  evidence  of  a  more  than  fatherly  affection — that  he  was 
prepared  to  lay  out  in  their  behalf  not  merely  his  endea- 
vours, and  everything  in  his  power  to  do,  but  even  life  itself 
Nay  more,  while  he  is  regarded  by  them  with  coldness,  he 
continues,  nevertheless,  to  cherish  this  affection.  What 
heart,  though  even  as  hard  as  iron,  would  such  ardour  of 
love  not  soften  or  break,  especially  in  connection  with 
such  constancy?  Paul,  however,  does  not  here  speak  of 
himself,  merely  that  we  may  admire  him,  but  that  we  may, 

1  '•'  Est-ce  pourtant  a  dire  que  vn  tel  cerclie  la  substance  du  peuple  V — 
«  Must  we  then  say,  that  such  a  man  seeks  the  worldly  substance  of  the 
people?" 

VOL.  XL  2  B 


386 


COMMENTARY  ON  THE 


CHAP.  XII.  1  6. 


also,  imitate  him.     Let  all  Pastors,  therefore,  learn  from  this, 
what  they  owe  to  their  Churches. 


16.  But  be  it  so,  I  did  not  burden 
you:  nevertheless,  being  crafty,  I 
caught  you  with  guile. 

17.  Did  I  make  a  gain  of  you  by 
any  of  them  whom  I  sent  unto  you  ? 

18.  I  desired  Titus,  and  with  him 
I  sent  a  brother :  did  Titus  make  a 
gain  of  you  ?  walked  we  not  in  the 
same  spirit?  walked  ive  not  in  the 
same  steps  ? 

19.  Again,  think  ye  that  we  ex- 
cuse ourselves  unto  you?  we  speak 
before  God  in  Christ :  but  lue  do  all 
things,  dearly  beloved,  for  your  edi- 
fying. 

20.  For  I  fear,  lest,  when  I  come, 
I  shall  not  find  you  such  as  I  would, 
and  that  I  shall  be  found  unto  you 
such  as  ye  would  not ;  lest  there  he 
debates,  envyings,  wraths,  strifes, 
backbitings,  whisperings,  swelKngs, 
tumults : 

21.  J. wc?  lest,  when  I  come  again, 
my  God  will  humble  me  among  you, 
and  that  I  shall  bewaU  many  which 
have  sinned  already,  and  have  not 
repented  of  the  uncleanness,  and  for- 
nication, and  lasciviousness,  which 
they  have  committed. 

16.  But  be  it  so.  These  words  intimate,  that  Paul  had  been 
blamed  by  malevolent  persons,  as  though  he  had  in  a  clan- 
destine way  procured,  through  means  of  hired  persons,  what 
he  had  refused  to  receive  with  his  own  hands^ — not  that  he 
had  done  any  such  thing,  but  they  "  measure  others,''  as  they 

1  "  Vous  ay-ie  aflfrontez,  ou,  pillez  ?" — "  Did  I  take  advantage  of  you,  or 
plunder  you  ?" 

2  "  This  passage  is  so  far  from  being  friendly  to  the  exercise  of  guile, 
that  it  is  a  manifest  disavowal  of  it.  It  is  an  irony.  The  Apostle  does 
not  describe  what  had  actually  been  his  conduct,  but  that  of  which  he 
stood  accused  by  the  Corinthian  teachers.  They  insinuated,  that  he  was 
a  sly,  crafty  man,  going  about  preaching,  persuading,  and  catching  people 
with  guile.  Paul  acknowledges,  that  he  and  his  colleagues  did,  indeed, '  per- 
suade men,'  and  could  not  do  otherwise,  for  '  the  love  of  Christ  constrained 
them.'  (Chap.  v.  11,  14.)  But  he  indignantly  repels  the  insinuation  of 
its  being  from  mercenary  motives.  '  We  have  wronged  no  man,'  says  he, 
'  we  have  corrupted  no  man ;  we  have  defrauded  no  man.'  (Chap.  vii.  2.) 
Having  denied  the  charge,  he  shows  the  absurdity  of  it.     Mercenary  men, 


16.  Sed  esto:  ipse  non  gravavi 
vos:  verum  quum  essem  astutus, 
dolo  vos  cepi. 

17.  Num  per  quenquam  eorum, 
quos  misi  ad  vos,  expilavi  vos  ?  ^ 

18.  Rogavi  Titum,  et  una  cum 
illo  misi  fratrem :  num  quid  a  vobis 
extorsit  Titus?  an  non  eodem  spiritu 
ambulavimus  ?  an  non  iisdem  vesti- 
giis? 

19.  Rursum  arbitramini,  quod  nos 
vobis  excusemus  ?  in  conspectu  Dei 
in  Christo  loquimur :  sed  omnia,  ca- 
rissimi,  pro  vestra  sedificatione. 

20.  Nam  metuo,  ne  qua  fiat,  ut, 
si  venero,  non  quales  velim  repe- 
riam  vos :  et  ego  reperiar  a  vobis, 
qualem  nolitis:  ne  quo  modo  sint 
contentiones,  semulationes,  irae,  con- 
certationes,  obtrectationes,  susurri, 
tumores,  seditiones. 

21.  Ne  iterum,  ubi  venero,  humi- 
liet  me  Deus  mens  apud  vos,  et  lu- 
geam  multos  eorum  qui  ante  pecca- 
verunt,  nee  poenitentiam  egerunt 
unmunditise,  libidinis  et  impudicitise, 
quam  patrarunt. 


CHAP.  XII.  19.        SECOND  EPISTLE  TO  THE  CORINTHIANS.  387 

say,  "  by  their  own  ell."^  For  it  is  customary  for  the  wicked 
impudently  to  impute  to  the  servants  of  God,  whatever  they 
would  themselves  do,  if  they  had  it  in  their  power.  Hence, 
Paul  is  constrained,  with  the  view  of  clearing  himself  of  a 
charge  impudently  fabricated,^  to  defend  the  integrity  of 
those  whom  he  sent,  for  if  they  had  committed  any  error,  it 
would  have  been  reckoned  to  his  account.  Now,  who  would 
be  surprised  at  his  being  so  cautious  as  to  alms,  when  he  had 
been  harassed  by  such  unfair  judgments  as  to  his  conduct, 
after  having  made  use  of  every  precaution?^  Let  his  case, 
however,  be  a  warning  to  us,  not  to  look  upon  it  as  a  thing 
that  is  new  and  intolerable,  if  at  any  time  we  find  occasion 
to  answer  similar  calumnies ;  but,  more  especially,  let  this  be 
an  admonition  to  us  to  use  strict  caution,  not  to  furnish  any 
handle  to  revilers.  For  we  see,  that  it  is  not  enough  to  give 
evidence  of  being  ourselves  uj)right,  if  those,  whose  assist- 
ance we  have  made  use  of,  are  not,  also,  found  to  be  so. 
Hence,  our  choice  of  them  must  not  be  made  lightly,  or  as 
a  matter  of  mere  form,  but  with  the  utmost  possible  care. 

19.  Do  you  again  think.  As  those  that  are  conscious  to 
themselves  of  something  wrong  are  sometimes  more  anxious 
than  others  to  clear  themselves,  it  is  probable,  that  this,  also, 
was  turned  into  a  ground  of  calumny — that  Paul  had  in  the 
former  Epistle  applied  himself  to  a  defence  of  his  ministry. 
Farther,  it  is  a  fault  in  the  servants  of  Christ,  to  be  too  much 

who  wish  to  draw  people  after  them,  have  an  end  to  answer :  and  '  what 
end,  says  Paul,  could  I  have  in  view,  in  persuading  you  to  embrace  the 
gospel  ?  Have  I  gained  any  thing  by  you  ?  When  I  was  with  you,  was  I 
burdensome  to  you  ?  No :  nor,  as  things  are,  will  I  be  burdensome.  Yet 
being  crafty,  forsooth,  I  caught  you  with  guile.'" — Fuller's  Works,  vol.  iii. 
pp.  579,  bSO.—Ed. 

^  The  reader  will  find  the  same  proverb  made  use  of  by  Calvin,  when 
commenting  on  1  Cor.  vii.  36.  (See  vol.  i.  p.  265.)  He  probably  alludes, 
in  both  instances,  to  a  sentiment  of  Horace :  "  Metiri  se  quenquem  suo 
modulo  ac  pede  verum  est ;" — "  It  is  proper,  that  every  one  should  mea- 
sure himself  by  his  own  measure  and  foot."     (Hor.  Epist.  i.  7.  98.) — Ed. 

2  "  Pour  refuter  et  repousser  loin  de  soy  le  blasme  qu'on  auoit  controuue 
impudemment ;" — "  With  the  view  of  repelling,  and  putting  far  away  from 
himself  the  blame  which  they  had  inpudently  contrived." 

3  "  Veu  qu'on  semoit  de  luy  des  souspe9ons  et  iugemens  si  iniques,  apres 
qu'il  auoit  si  diligemment  pourueu  a  toutes  choses  ?" — "  Inasmuch  as  they 
propagated  such  mifair  surmises  and  judgments  respecting  him,  after  he 
had  so  carefully  used  precaution  as  to  every  thing  ?" 


388  COMMENTARY  ON  THE  CHAP.  XII.  20. 

concerned  as  to  tlieir  own  reputation.  With  the  view,  there- 
fore, of  repelling  those  calumnies,  he  declares  in  the  first 
place,  that  he  speaks  in  the  presence  of  God,  whom  evil  con- 
sciences always  dread.  In  the  second  place,  he  maintains, 
that  he  has  not  so  much  a  view  to  himself,  as  to  them.  He 
was  prepared  to  go  through  good  report  and  had  report, 
(2  Cor.  vi.  8,)  nay,  even  to  be  reduced  to  nothing ;  but  it 
was  of  advantage  to  the  Corinthians,  that  he  should  retain 
the  reputation  that  he  deserved,  that  his  ministry  might  not 
be  brought  into  contempt. 

20.  For  I  fear.  He  declares,  in  what  way  it  tends  to 
their  edification,  that  his  integrity  should  be  vindicated,  for, 
on  the  ground  that  he  had  come  into  contempt,  many  grew 
wanton,  as  it  were,  with  loosened  reins.  Now  respect  for 
him  would  have  been  a  means  of  leading  them  to  repentance, 
for  they  would  have  listened  to  his  admonitions. 

I  fear,  says  he.  This  fear  proceeded  from  love,  for,  un- 
less he  had  been  concerned  as  to  their  welfare,  he  would  very 
readily  have  overlooked  all  this,  from  which  he  sought  to 
obtain  no  personal  advantage.  For  otherwise  we  are  afraid 
to  give  occasion  of  offence,  when  we  foresee  that  it  wall  be 
hurtful  to  ourselves. 

And  I  shall  he  found  hy  you.  Here  is  a  second  ground 
of  fear — -lest  he  should  be  constrained  to  act  with  greater 
severity.  Now  it  is  a  token  not  merely  of  love,  but  even  of 
indulgence,  to  shun  severity,  and  have  recourse  to  milder 
measures.  "  As  to  my  striving  at  present  to  maintain  my 
authority,  and  endeavouring  to  bring  you  back  to  obedience, 
I  do  this,  lest  I  should  find  occasion  to  punish  your  obsti- 
nacy more  severely,  if  I  come,  and  find  among  you  nothing 
of  amendment.''  He  teaches,  accordingly,  by  his  example, 
that  mild  remedies  must  alwa3^s  be  resorted  to  by  Pastors, 
for  the  correction  of  faults,  before  they  have  recourse  to  ex- 
treme severity ;  and,  at  the  same  time,  that  we  must,  by 
admonitions  and  reproofs,  prevent  the  necessity  of  having 
recourse  to  the  utmost  rigour. 

Lest,  hy  any  means,  there  he  contentions.  He  enumerates 
the  vices,  which  chiefly  prevailed  among  the  Corinthians ; 
almost  all  of  which  proceeded  from  the  same  source.     For 


CHAP.  XII.  21.     SECOND  EPISTLE  TO  THE  CORINTHIANS.  389 

had  not  every  one  been  devoted  to  self,  they  would  never 
have  contended  with  each  other — they  would  never  have 
envied  one  another — there  would  have  been  no  slandering 
among  them.^  Thus  the  sum  and  substance  of  the  first 
catalogue^  is  want  of  love,  because  (^tXaur/a)  self-love,^  and 
ambition  prevailed. 

21.  Lest,  when  I  come,  my  God  should  humble  me.  His 
abasement  was  reckoned  to  him  as  a  fault.^  The  blame  of 
it  he  throws  back  uj^on  the  Corinthians,  who,  when  they 
should  have  honoured  his  Apostleship,  loaded  it,  on  the 
contrary,  with  disgrace  ;  for  their  proficiency^  would  have 
been  the  glory  and  honour  of  Paul's  Apostleship.  When, 
therefore,  they  were,  instead  of  this,  overrun  with  many  vices, 
they  heaped  disgrace  upon  him  to  the  utmost  of  their  power. 
He  does  not,  indeed,  charge  them  all  with  this  crime,  but 
only  a  few,  who  had  impudently  despised  all  his  admonitions. 
The  meaning,  then,  is  this  :  ''  They  think  contemptuously  of 
me,  because  I  appear  contemptible.  Let  them,  then,  give 
me  no  occasion  of  abasement :  nay  more,  let  them,  on  the 
contrary,  laying  aside  their  forwardness,  begin  to  feel  shame ; 
and  let  them,  confounded  at  their  iniquities,  prostrate  them- 
selves on  the  ground,  instead  of  looking  down  upon  others 
with  disdain.'' 

In  the  mean  time,  he  lets  us  know  the  disposition  of  a  true 
and  genuine  Pastor,  when  he  says  that  he  will  look  upon 
the  sins  of  others  with  grief.  And,  undoubtedly,  the  right 
way  of  acting  is  this — that  every  Christian  shall  have  his 
Church  inclosed  within  his  heart,  and  be  affected  with  its 
maladies,  as  if  they  were  his  own, — sympathize  with  its  sor- 

^  "  lis  n'eussent  iamais  mesdit  I'vn  de  I'autre ;" — "  They  would  never 
have  slandered  one  another." 

2  "  Du  premier  denombrement  de  leur  vices  qu'il  fait  yci ;" — "  Of  the 
first  enumeration  that  he  makes  here  of  their  vices." 

3  Calvin  has  here  very  probably  in  his  eye  2  Tim.  iii.  2,  in  comment- 
ing on  which,  he  calls  his  readers  to  remark,  that  the  ^ace  first  noticed  by 
the  Apostle  in  that  passage — self-love  ((piXayr/a),  may  be  considered  to  be 
i\ie  fountain,  as  it  were,  of  all  the  other  vices  there  enumerated  by  him — 
avarice,  boasting,  pride,  &c. — See  Calvin's  Harmony,  vol.  ii.  p.  69,  and 
vol.  iii.  p.  60 ;  also  Calvin's  Institutes,  vol.  i.  p.  313. 

*  See  p.  346. 

^  "  Qu'ils  eussent  proufite  en  sainctete  de  vie  ;" — "  That  they  had  made 
progress  in  holiness  of  life." 


390  COMMENTARY  ON  THE  CHAP.  XIII.  1. 

rows,  and  bewail  its  sins.  We  see,  how  Jeremiah  entreats, 
that  there  may  be  given  him  Si  fountain  of  tears,  (Jer.  ix.  1,) 
that  he  may  bewail  the  calamity  of  his  people.  We  see,  how 
pious  kings  and  prophets,  to  whom  the  government  of  the 
people  was  committed,  were  touched  with  similar  feelings. 
It  is,  indeed,  a  thing  that  is  common  to  all  the  pious,  to  be 
grieved  in  every  case  in  which  God  is  offended,  and  to  be- 
wail the  ruin  of  brethren,  and  present  themselves  before  God 
in  their  room  as  in  a  manner  guilty,  but  it  is  more  particu- 
larly requisite  on  the  part  of  Pastors.^  Farther,  Paul  here 
brings  forward  a  second  catalogue  of  vices,  which,  however, 
belong  to  one  general  head — un chastity. 


CHAPTER  XIIL 

1 .  This  is  the  third  time  I  am  1 .  Hie  tertius  erit  adventus  meus 
coming  to  you.  In  the  mouth  of  ad  vos.  In  ore  duorum  aut  trium 
two  or  three  witnesses  shall  every  testium  stabilietur  omne  verbum. — 
word  be  established.  (Bent.  xix.  15  ;    Matt,  xviii.  16  ; 

Jo.  viii.  17;  Heb.  x.  28.) 

2.  I  told  you  before,  and  foretell  2.  Prsedixi  etprsedico,  utprsesens 
you,  as  if  I  were  present,  the  second  quum  essem  iterum,  ita  et  absens 
time ;  and  being  absent,  now  I  Avrite  nunc  scribo  iis,  qui  ante  pecca ve- 
to them  which  heretofore  have  runt,  et  rehquis  omnibus :  quod,  si 
sinned,  and  to  all  other,  that,  if  I    venero  denuo,  non  parcam. 

come  again,  I  will  not  spare : 

3.  Since  ye  seek  a  proof  of  Christ  3.  Quandoquidem  experimentimi 
speaking  in  me,  which  to  you- ward  quseritis  in  me  loquentis  Christi : 
is  not  weak,  but  is  mighty  in  you.  qui  erga  vos  non  est  infirmus,  sed 

potens  est  in  vobis. 

4.  For  though  he  was  crucified  4.  Nam  quamvis  crucifixus  fuit 
through  weakness,  yet  he  liveth  by  ex  infirmitate,  vivit  tamen  ex  virtute 
the  power  of  God :  for  we  also  are  Dei :  siquidem  et  nos  infirmi  sumus 
weak  in  him,  but  we  shall  live  with  in  illo,  sed  vivimus  cum  illo  ex  vir- 
him  by  the  power  of  God   toward     tute  Dei  erga  vos. 

you. 

1.  This  will  be  the  third.  He  goes  on  to  reprove  still 
farther  the  insolence  of  those  of  whom  he  had  been  speak- 
ing, some  of  whom  living  in  profligacy  and  licentiousness, 
and  others,  carrying  on  contentions  and  strifes  among  them- 
selves, cared  nothing  for  his  reproof  For  his  discourse  did 
not  apply  to  the  entire  body  of  the  Church,  but  to  certain 
diseased  and  half-rotten  members  of  it.     Hence  he  now,  with 

'  «  Des  Pasteurs  et  Ministres  ;"— «  Of  Pastors  and  Ministers." 


CHAP.  XIII.  2.       SECOND  EPISTLE  TO  THE  CORINTHIANS.  391 

greater  freedom,  uses  sharpness,  because  lie  lias  to  do  with 
particular  individuals,  not  with  the  whole  body  of  the  people, 
and  besides  this,  it  was  with  persons  of  such  a  stamp,  that 
he  perceived,  that  he  would  do  them  no  good  by  kindness, 
and  mild  remedies.  After  having  spent  a  year  and  a  half 
among  them,  (Acts  xviii.  11,)  he  had  visited  them  a  second 
time.  Now  he  forewarns  them,  that  he  will  come  to  them  a 
third  time,  and  he  says,  that  his  three  comings  to  them  will 
be  in  the  place  of  three  witnesses.  He  quotes  the  law  as  to 
the  authority  of  witnesses ;  not  in  the  natural  and  literal 
sense,  as  it  is  termed,  but  by  accommodation,^  or  similitude, 
applying  it  to  his  particular  purpose.  "  The  declaration  of 
the  law,''  says  he,  "  is,  that  we  must  rest  on  the  testimony  of 
two  or  three  witnesses  for  putting  an  end  to  disputes.''^ 
(Deut.  xix.  15.)  For  the  word  established  means  that  a  de- 
cision is  pronounced  respecting  a  matter,  that  the  strife  may 
cease.  ''  I,  indeed,  am  but  one  individual,  but  coming  a 
third  time  I  shall  have  the  authority  of  three  witnesses,  or, 
my  three  comings  will  be  in  the  place  of  three  testimonies.'' 
For  the  threefold  effort  that  was  made  for  their  welfare, 
and  perseverance,  as  made  trial  of  on  three  different  occa- 
sions, might,  with  good  reason,  be  held  equivalent  to  three 
persons. 

2.  I  told  you  hefore,  and  foretell  you.  The  friendly  and 
agreeable  admonitions,  that  he  had  addressed  to  them  so 
frequently,  had  been  of  no  advantage.  He,  accordingly, 
betakes  himself  to  a  more  severe  remedy,  with  which  he  had 
previously  threatened  them  in  words  when  present  with  them. 
When  we  see  him  act  with  so  much  strictness,  we  need  have 
no  doubt,  that  they  were  surprisingly  ungovernable  and 
obstinate ;  for  it  appears  from  his  writings,  what  mildness, 
and  what  unwearied  patience  he  was  otherwise  prepared  to 
manifest.  As,  however,  it  is  the  part  of  a  good  parent  to 
forgive  and  bear  with  many  things,  so  it  is  the  part  of  a 

1  "  Anagogen."     See  p.  199,  n.  2. 

2  "  This  is  only  an  allusion :  it  is  taken,  with  a  trifling  abridgement, 
from  the  Alexandrine  copy  of  the  Septuagint,  which  is  an  exact  transla- 
tion of  the  Hebrew." — dome's  Introduction,  (Lond.  1823,)  vol.  ii.  p.  384, 
n.  4.— Ed. 


892  COMMENTARY  ON  THE  CHAP.  XIII.  3. 

foolisli  parent,  and  one  that  has  no  proper  regard  for  the 
welfare  of  his  children,  to  neglect  to  use  severity,  when  there 
is  occasion  for  it,  and  to  mingle  strictness  with  mildness. 
We  are  well  aware,  that  nothing  is  more  hurtful  than  exces- 
sive indulgence.^  Let  us,  therefore,  use  mildness,  when  we 
can  safely  do  so,  and  that  too,  dignified  and  properly  regu- 
lated :  let  us  act  with  greater  severity,  when  necessity  re- 
quires. 

It  is  asked,  however,  why  it  was,  that  the  Apostle  allowed 
himself  to  expose  the  particular  faults  of  individuals  in  so 
open  a  manner,  as  in  a  manner  to  point  his  finger  at  the 
very  persons  ?  I  answer,  that  he  would  never  have  done  so, 
if  the  sins  had  been  hidj  but  as  they  were  manifest  to  all, 
and  matter  of  notoriety,  so  as  to  furnish  a  pernicious  ex- 
ample, it  was  necessary  that  he  should  not  spare  the  authors 
of  a  public  scandal.^ 

It  is  asked,  secondly,  what  kind  of  chastisement  he  threat- 
ens to  inflict  upon  them,  as  he  could  scarcely  chastise  them 
more  severely  in  words.  I  have  no  doubt  that  he  means, 
that  he  will  inflict  punishment  upon  them  by  excommuni- 
cation. For  what  is  more  to  be  dreaded,  than  being  cut  off 
from  the  body  of  Christ,  expelled  from  the  kingdom  of  God, 
and  delivered  over  to  Satan  for  destruction,  (1  Cor.  v.  5,) 
unless  you  repent  ? 

8.  Since  ye  seek  a  proof.  A  twofold  meaning  may  be 
drawn  from  these  words.  The  first  is,  "Since  you  wish  to 
try  me,  whether  I  speak  of  myself,  or  whether  Christ  speaks 
by  me  ;''  and  in  this  way  Chrysostom,  and  Ambrose,  explain 

^  "  Vn  abandon  desmesure,  et  douceur  trop  grande ;" — "  Excessive  in- 
dulgence, and  too  great  sweetness." 

2  It  might  almost  seem  as  if  Baxter  must  have  had  this  passage  of 
Calvin  in  his  eye,  when  penning  his  celebrated  apology  for  animadverting 
so  freely  on  the  faults  of  the  ministers  of  religion  in  his  times.  "  If  it 
should  be  objected,  that  I  should  not  have  spoken  so  plainly  and  sharply 
against  the  sins  of  the  ministry,  or  that  I  should  not  have  published  it  to 
the  view  of  the  world,  or,  at  least,  that  I  should  have  done  it  in  another 
tongue,  and  not  in  the  ears  of  the  vulgar  .  .  .  when  the  sin  is  open 
in  the  sight  of  the  world,  it  is  in  vain  to  attempt  to  hide  it ;  and  when  the 
sin  is  public,  the  confession  should  also  be  public.  If  the  ministers  of 
England  had  sinned  only  in  Latin,  I  would  have  made  shift  to  have  ad- 
monished them  in  Latin,  or  else  should  have  said  nothing  to  them.  But 
if  they  will  sin  in  English,  they  must  hear  of  it  in  English." — Baxter's 
.  Reformed  Pastor,  (Glasgow,  1829,)  pp.  60,  61.— ^c?. 


CHAP.  XIII.  3.       SECOND  EPISTLE  TO  THE  CORINTHIANS.  393 

it.  I  am  ratlier  inclined,  however,  to  understand  liim  as 
declaring,  that  it  does  not  so  much  concern  himself  as  Christ, 
when  his  authority  is  detracted  from — that  when  his  admo- 
nitions are  despised,  Christ's  patience  is  tried.  "  It  is  Christ 
that  speaks  by  me  ;  when  therefore,  you  bring  my  doctrine 
under  your  lash,  it  is  not  so  much  to  me  as  to  him  that  you 
do  injury."' 

Some  one,  however,  will  object  thus:  "What!  Will  a 
man's  doctrine,  then,  be  exempted  from  all  investigation,  so 
soon  as  he'  makes  it  his  boast,  that  he  has  Christ  as  his 
authority?  And  what  false  prophet  will  not  make  this  his 
boast  ?  What  distinction,  then,  will  there  be  between  truth 
and  falsehood,  and  what  will,  in  that  case,  become  of  that 
injunction :  Try  the  spirits,  whether  they  are  of  God."  (1 
John  iv.  1.)  Every  objection  of  this  nature  Paul  anticipates, 
when  he  says  that  Christ  has  wrought  efficaciously  in  them 
by  his  ministry.  For  these  two  clauses,  Christ  speaking  in 
me,  and,  who  is  inighty  in  you,  not  weak,  must  be  read  in 
connection,  in  this  sense  :  "  Christ,  by  exercising  his  power 
towards  you  in  my  doctrine,  has  declared  that  he  spoke  by 
my  mouth,  so  that  you  have  no  excuse  on  the  ground  of 
ignorance." 

We  see,  that  he  does  not  merely  boast  in  words,  but  proves 
in  reality  that  Christ  speaks  in  him,  and  he  convinces  the 
Corinthians,  before  requiring  them  to  give  him  credit. 
Whoever,  then,  will  speak  in  the  Church,  whatever  be  the 
title  that  he  claims  for  himself,  it  will  be  allowable  to  inquire 
as  to  his  doctrine,  until  Christ  has  manifested  himself  in 
him,  and  thus  it  will  not  be  of  Christ  that  judgment  will  be 
formed,  but  of  the  man.  When,  however,  it  is  apparent,  that 
it  is  the  word  of  God  that  is  advanced,  what  Paul  says  holds 
good— that  it  is .  God  himself  who  is  not  believed.^  Moses 
spake  with  the  same  confidence.  (Num.  xvi.  11.)  What  are 
we — I  and  A  aron  ?  You  are  tempting  God.  In  like  manner, 
Isaiah :  Is  it  too  small  a  thing  that  you  grieve  men,  unless 
you  grieve  my  God  also  ?      (Isaiah  vii.  13.)     For  there  is  no 

^  "  Que  si  on  ne  la  re9oit,  c'est  oster  a  Dieu  son  authorite ;" — "  That  if 
this  is  not  received,  that  is  to  take  from  God  the  authority,  which  belongs 
to  him." 


*^94  COMMENTARY  ON  THE  CHAP.  XIII.  4. 

more  room  for  shuffling,  when  it  has  heen  made  apparent, 
that  it  is  a  minister  of  God  that  speaks,  and  that  he  dis- 
charges his  office  faithfully.  I  return  to  Paul.  As  the  con- 
firmation of  his  ministry  had  been  so  decided  among  the 
Corinthians,  inasmuch  as  the  Lord  had  shown  himself  openly, 
it  is  not  to  be  wondered,  if  he  takes  it  so  much  amiss,  that 
he  meets  with  resistance.  On  good  grounds,  truly,^  might 
he  throw  back  upon  them,  as  he  does,  the  reproach,  that 
they  were  rebels  against  Christ. 

4.  For  though  he  was  crucified.  He  sjDeaks,  with  particular 
intention,  of  Christ's  abasement,  with  the  view  of  intimating 
indirectly,^  that  nothing  was  despised  in  him,  but  what  they 
would  have  been  prepared  to  despise,  also,  in  Christ  himself, 
inasmuch  as  he  emptied  himself,  even  to  the  death  of  the  cross. 
(Phil.  ii.  8.)  He  shows,  however,  at  the  same  time,  how  absurd 
it  is  to  despise  in  Christ^  the  abasement  of  the  cross,  inasmuch 
as  it  is  conjoined  with  the  incomparable  glory  of  his  resurrec- 
tion. "  Shall  Christ  be  esteemed  by  you  the  less,  because 
he  showed  signs  of  weakness  in  his  death,  as  if  his  heavenly 
life,  that  he  leads  subsequently  to  his  resurrection,  were  not 
a  clear  token  of  his  Divine  power  \"  For  as  the  term  flesh 
here  means  Christ's  human  nature,*  so  the  word  God  is 
taken  here  to  denote  his  Divinity. 

Here,  however,  a  question  arises — whether  Christ  laboured 
under  such  infirmity  as  to  be  subjected  to  necessity  against 
his  will ;  for,  what  we  suffer  through  weakness,  we  suffer  from 
constraint,  and  not  from  our  own  choice.  As  the  Arians  of 
old  abused  this  pretext  for  effectually  opposing  the  divinity 
of  Christ,  the  orthodox  Fathers  gave  this  explanation  of  it 
— that  it  was  effected  by  appointment,  inasmuch  as  Christ 
so  desired,  and  not  from  his  being  constrained  by  any  neces- 
sity. This  answer  is  true,  provided  it  be  properly  under- 
stood.    There  are  some,  however,  that  mistakingly  extend 

^  "  Tant  y  a  qu'il  auoit  bonne  occasion  et  droict ;" — "  To  such  an  extent 
had  he  good  occasion  and  right." 

2  "  Afin  de  donner  tacitement  a  entendre  ;" — "  That  he  may  tacitly  give 
them  to  understand." 

^  "  En  nostre  Seigneur  lesus ;" — "  In  our  Lord  Jesus." 

■*  "  Car  comme  que  par  infirmite,  est  yci  signifiee  I'humanite  de  Christ ;" 
— "  For  as  by  weahuss  is  here  meant  the  humanity  of  Christ." 


CHAP.  XIII.  4.       SECOND  EPISTLE  TO  THE  CORINTHIANS.  395 

the  appointment  to  Christ's  human  will — as  if  this  were  not 
the  condition  of  his  nature,  but  a  permission  contrary  to  his 
nature.  For  example :  "  His  dying/'  they  say,  "  did  not 
happen  because  his  humanity  was,  properly  speaking,  liable 
to  death,  but  by  appointment,  because  he  chose  to  die.'' 
I  grant,  indeed,  that  he  died,  because  he  chose  to  do  so  ;  but, 
whence  came  this  choice,  but  from  this — that  he  had,  of  his 
own  accord,  clothed  himself  with  a  mortal  nature.^  If,  how- 
ever, we  make  Christ's  human  nature  so  unlike  ours,  the 
main  support  of  our  faith  is  overturned.  Let  us,  therefore, 
understand  it  in  this  way — that  Christ  suffered  by  appoint- 
ment, not  by  constraint,  because,  being  in  the  form  of  God, 
he  could  have  exempted  himself  from  this  necessity,  but, 
nevertheless,  he  suffered  through  weakness,  because  he 
emptied  himself     (Phil.  ii.  6.) 

We  are  weak  in  him.  To  be  weak  in  Christ  means  here 
to  be  a  partaker  of  Christ's  weakness.  Thus  he  makes  his 
own  weakness  glorious,  because  in  it  he  is  conformed  to 
Christ,  and  he  no  longer  shrinks  back  from  the  disgrace,  that 
he  has  in  common  with  the  Son  of  God ;  but,  in  the  mean 
time,  he  says  that  he  will  live  towards  them  after  Christ's 
example.  "  I  also,"  says  he,  "  will  be  a  partaker  of  Christ's 
life,  after  I  shall  have  been  exempted  from  weakness."^ 
To  weakness  he  opposes  life,  and,  accordingly,  he  understands 
by  this  term  a  condition  that  is  flourishing,  and  full  of  honour.^ 
The  clause  towards  you  may  also  be  taken  in  connection 
with  the  power  of  God,  but  it  is  of  no  importance,  as  the 
meaning  always  remains  the  same — that  the  Corinthians, 
when  they  began  to  judge  aright,  would  have  respectful  and 
honourable  views  of  the  power  of  God,  which  was  in  Paul, 
and  would  no  longer  despise  outward  infirmity. 

5.  Examine  yourselves,  whether  5.  Vosmet    ipsos  tentate,   num 

ye  be  in  the  faith  ;  prove  your  own  sitis  in  fide  :  vos  ipsos  probate, 
selves:     know  ye    not    your  own     Annon  cognoscitis  vosmet  ipsos,  quod 

1  "  Nostre  nature  mortelle  ;" — "  Our  mortal  nature." 

2  "  Apres  que  mon  infirmite  aura  comme  fait  son  temps ;" — "  After  my 
weakness  shall  have,  as  it  were,  served  its  time." 

8  "  Ascauoir  quand  vn  homme  est  en  estime  et  reputation  ;" — "  That 
is,  when  a  man  is  held  in  esteem  and  reputation." 


!1. 


396  COMMENTARY  ON  THE  CHAP.  XIII.  5. 

selves,  how  tliat  Jesus  Christ  is  in  lesus  Christus  in  vobis  est,  nisi  si- 

you,  except  ye  be  reprobates  ?  cubi  reprobi  estis  ? 

6.  But  I  trust  that  ye  shall  know         6.   At  spero  vos  cognituros,  quod 
that  we  are  not  reprobates.  nos  non  simus  reprobi. 

7 .  Now  I  pray  to  God  that  ye  do  7 .  Opto  autem  apud  Deum,  ne 
^  *\  V  V.  no  evil ;  not  that  we  should  appear  quid  mali  faciatis ;  non  quo  nos 
\  ^  ^  y'  approved,  but  that  ye  should  do  that  probati  appareamus,  sed  ut  vos  quod 
^  ^r^l^t;  Avhich  is  honest,  though  we  be  as  honestum  est  faciatis,  nos  vero  veluti 
i  \i<i,       Vv    reprobates.  reprobi  simus. 

^    *  8.   For  we  can  do  nothing  against         8.  Non  enim  possumus  quicquam 

the  truth,  but  for  the  truth.  adversus  veritatem,  sed  pro  veritate. 

9.  For  Ave  are  glad,  when  we  are         9.    Gaudemus    enim,    quum   nos 

weak,  and  ye  are  strong  :  and  this     infirmi  fuerimus,  vos  autem  validi 

also  we  wish,  even  your  perfection.       fueritis  :  hoc   vero  etiam    optamus, 

vestram  integritatem, 

5.  Tiy  yourselves.     He  confirms,  what  he  had  stated  j^re- 
viouslj — that  Christ's   power  showed  itself  openly  in  his 
i .  >?^  ministry.     For  he  makes  them  the  judges  of  this  matter, 

provided  they  descend,  as  it  were,  into  themselves,  and  ac- 
knowdedge  wdiat  they  had  received  from  him.     In  the  first 
i   4  ^         place,  as  there  is  but  one  Christ,  it  must  be  of  necessity,  that 
the  same  Christ  must  dwell  alike  in  minister  and  people. 
^  r'Now,  dwelling  in  the  people,  how  will  he  deny  himself  in 

Vthe  minister.^  Farther,  he  had  shown  his  power  in  Paul's 
preaching,  in  such  a  manner  that  it  could  be  no  longer 
doubtful  or  obscure  to  the  Corinthians,  if  they  were  not  alto- 
gether stupid.^  For,  whence  had  they  faith  ?  whence  had 
;  they  Christ  ?  whence,  in  fine,  had  they  every  thing?  It  is 
with  good  reason,  therefore,  that  they  are  called  to  look  into 
themselves,  that  they  may  discover  there,  what  they  despise 
as  a  thing  unknown.  Then  only  has  a  minister  a  true  and 
well  grounded  assurance  for  the  aj^probation  of  his  doctrine, 
when  he  can  appeal  to  the  consciences  of  those  whom  he  has 
taught,  that,  if  they  have  any  thing  of  Christ,  and  of  sincere 
piety,  they  may  be  constrained  to  acknowledge  his  fidelity. 
We  are  now  in  possession  of  Paul's  object. 
I  This  passage,  however,  is  deserving  of  particular  observa- 
tion on  two  accounts.  For,  in  the  first  place,  it  shows  the 
relation,^  which  subsists  between  the  faith  of  the  people,  and 

1  "  En  la  personne  du  Ministre;" — "  In  the  person  of  the  Minister." 

2  "  Du  tout  stupides  et  abbrutis ;" — "  Altogether  stupid  and  besotted." 

^  "  La  relation  et  correspondance  mutuelle ;" — "  The  relation  and  mu- 
tual correspondence." 


CHAP.  XIII.  5.        SECOND  EPISTLE  TO  THE  CORINTHIANS.  ^97 

the  preaching  of  the  minister — that  the  one  is  the  mother,  I 
that  produces  and  brings  forth,  and  the  other  is  the  daugh-' 
ter,  that  ought  not  to  forget  her  origin.^  In  the  second 
place,  it  serves  to  prove  the  assurance  of  faith,  as  to  which 
the  Sorbonnic  sophists  have  made  us  stagger,  nay  more,  have 
altogether  rooted  out  from  the  minds  of  men.  They  charge 
with  rashness  all  that  are  persuaded  that  they  are  the  mem- 
bers of  Christ,  and  have  Him  remaining  in  them,  for  they 
bid  us  be  satisfied  with  a  "  moral  conjecture,''^  as  they  call 
it — that  is,  with  a  mere  opinion,  so  that  our  consciences  re- 
main constantly  in  suspense,  and  in  a  state  of  perplexity.'  ^ 
But  what  does  Paul  say  here?  He  declares,  that  all  aro^^^'j 
reprobates,  who  doubt  whether  they  profess  Christ  and  are  ~ 
a  part  of  His  bodyT'^  Let  us,  therefore,  reckon  that  alone  to 
be  right  faith,  which  leads  us  to  repose  in  safety  in  the 
favour  of  Grod,  witli  no  wavering  opinion,  but  with  a  firm 
and  steadfast  assurance. 

Unless  by  any  means  you  are  reprobates.  He  gives  them 
in  a  manner  their  choice,  whether  they  would  rather  be  re- 
probates, than  give  due  testimony  to  his  ministry  ;  for  he 
leaves  them  no  alternative,  but  either  to  show  resj^ect  to  his 
Apostleship,  or  to  allow  that  they  are  reprobates.  For,  un- 
questionably, their  faith  had  been  founded  upon  his  doc- 
trine, and  they  had  no  other  Christ,  than  they  had  received 

1  "  Que  ne  doit  point  oublier  le  lieu  d'ou  elle  a  prins  la  naissance ;" — 
"  Which  ought  not  to  forget  the  place,  from  which  she  has  taken  her  birth." 

2  See  Calvin  on  the  Corinthians,  vol.  i.  p.  112. 

3  "  D'vne  opinion  et  vn  cuider;" — "  Witli  an  opinion  and  an  imagination." 
— The  Rhemish  Translators,  when  commenting  on  this  very  passage,  take 
occasion  to  oppose  the  idea  of  the  attainablcness  of  assurance  of  faith. 
"  The  lleretiques,"  say  they,  "  argue  hereupon,  that  every  one  may  know 
himself  certainly  to  be  in  grace  ;  where  the  Apostle  speaketh  expressly 
and  onely  of  faith,  the  act  whereof  a  man  may  know  and  feele  to  be 
in  himself,  because  it  is  an  act  of  understanding,  though  he  cannot  be 
assured  that  he  hath  his  sinnes  remitted,  and  that  he  is  in  all  point es  in 
a  state  of  grace  and  salvation  ;  because  euery  man  that  is  of  the  Catholike 
faith  is  not  alwaies  of  good  life  and  agreeable  thereunto,  nor  the  acts  of 
our  will  so  subiect  to  understanding,  that  we  can  knowe  certainely  whether 
we  be  good  or  euill."  Dr.  Fulke,  in  his  Refutation  of  the  errors  of  the 
Rhemish  Doctors,  (Lond.  1601,)  p.  58-1,  after  furnishing  suitable  replies 
to  the  arguments  thus  advanced,  concludes  by  remarking,  that  "  our  cer- 
teintie  dependeth  not  upon  our  will  or  workes,  but  upon  the  promise  of  God 
through  faith,  that  Christ  is  in  us,  and  we  in  him,  therefore  we  shall  not 
misse  of  the  performance  of  his  promises." — Ed. 


398  COMMENTARY  ON   THE  CHAP.  XIII.  7. 

from  him,  and  no  otlier  gospel  than  what  they  had  embraced, 
as  delivered  to  them  by  him,  so  that  it  were  vain  for  them 
to  attempt  to  separate  any  part  of  their  salvation  from  his 
praise. 

6.  /  hope  that  you  shall  know.  He  presses  them  still  more 
urgently,  while  indulging  this  confident  persuasion — that  he 
will  not  be  rejected  by  the  Corinthians.  One  of  two  things 
was  necessary — that  they  should  either  assign  to  Paul  the 
honour  due  to  an  Apostle,  or  condemn  themselves  for  unbe- 
lief, and  acknowledge  that  they  have  no  Church.  He  softens, 
however,  the  severity  of  the  statement,  by  making  use  of  the 
expression — /  hope;  but  in  such  a  manner  as  to  remind 
them  the  better  of  their  duty ;  for  to  disappoint  the  hopes 
that  have  been  entertained  as  to  our  integrity,  is  excessively 
cruel.  "  I  hope,"  says  he,  "  that  you  shall  know — when 
you  have  been  restored  to  a  sound  mind.''  He  prudently, 
however,  says  nothing  as  to  himself  in  this  second  clause, 
calling  them  to  consider  God's  benefits,  by  which  they  had 
been  distinguished  ;  nay  more,  he  puts  their  salvation  in 
the  place  of  his  authority. 

7.  /  desire  before  God.  Again  he  declares,  that  he  cares 
nothing  for  his  own  honour,  but  is  simply  desirous  of  pro- 
moting their  advantage.  For  nothing  was  so  undesirable  for 
them,  as  to  deprive  themselves  of  advantage  from  his  doc- 
trine— as  they  had  begun  to  do,  through  their  pride  and 
contempt.  "  As  to  myself,"  says  he,  "  or  my  reputation 
among  men,  I  am  not  concerned.  My  only  fear  is,  lest  you 
should  ofi'end  God.  Nay  more,  I  am  prepared  to  be  as  a 
reprobate,  provided  you  are  free  from  all  blame."  "  I  am  a 
reprobate,''  says  he,  "  in  the  judgment  of  mankind,  who  very 
frequently  reject  those  who  are  deserving  of  the  highest 
honour."^  At  the  same  time,  the  particle  as  is  not  super- 
fluous. For  it  corresponds  with  what  he  says  elsewhere — 
AS  deceivers  and  yet  true.  (2  Cor.  vi.  8.)  And  this,  cer- 
tainly, is  the  true  rule — that  the  Pastor,  having  no  regard 
to  himself,  should  be  devoted  exclusively  to  the  edification  of 
the  Church.     Let  him  be  concerned  as  to  his  own  reputation, 

^  "  Qui  estoyent  dignes  d'honneur  sur  tons  autres ;" — "  Who  were 
worthy  of  honour  above  all  others." 


CHAP.  XIII.  8.       SECOND  EPISTLE  TO  THE  CORINTHIANS.  399 

in  so  far  as  he  sees  it  to  be  conducive  to  the  public  advan- 
tage. Let  him  be  prepared  to  feel  indifferent  to  it,  when- 
ever he  may  do  so,  without  public  disadvantage. 

8.  For  we  can  do  nothing :  That  is — "  I  do  not  seek,  or 
desire  any  other  power,  than  what  the  Lord  has  conferred 
upon  me,  that  I  may  promote  the  truth.  To  false  Apostles 
it  is  all  one,  provided  they  have  power ;  and  they  feel  no 
concern  to  make  use  of  their  power  for  the  promotion  of 
what  is  Q'ood.''  In  short,  he  defends  and  maintains  the 
honour  of  his  ministry,  in  so  far  as  it  is  connected  with  the 
truth  of  God.  "  What  does  it  matter  to  me  ?  For  unless  I 
have  in  view  to  promote  the  truth,  all  the  power  that  I  shall 
claim  will  be  false  and  groundless.  If,  however,  I  lay  out, 
whatever  I  have,  for  the  promotion  of  the  truth,  I,  in  that 
case,  do  not  consult  my  own  interest.  Now,  when  the  au- 
thority of  doctrine  is  safe,  and  truth  is  uninjured,  I  have 
what  I  desire.  In  contending,  therefore,  so  keenly,  I  am 
not  influenced  by  any  exclusive  regard  for  myself  personally.'' 
By  this  consideration,  however,  he  intimates,  that  the  man, 
who  fights  and  labours  for  the  truth  alone  will  not  take  it 
amiss,  should  occasion  require  it,  to  be  regarded  in  the  judg- 
ment of  men  as  a  reprobate,  provided  this  does  not  interfere 
with  the  glory  of  God,  the  edification  of  the  Church,  and  the 
authority  of  sound  doctrine. 

This  passage  must  be  carefully  observed,  because  it  limits 
the  power,  which  the  Pastors  of  the  Church  should  have,  and 
fixes  its  proper  bounds — that  they  be  ministers  of  the  truth. 
Papists  loudly  tell  us,  that  it  is  said.  He  that  heareth  you, 
heareth  me  ;  he  that  despiseth  you,  despiseth  me,  (Luke  x.  16) ; 
and  likewise  :  Obey  them  that  are  set  over  you,  (Heb.  xiii.  1 7) ; 
and  under  this  pretext  they  take  to  themselves  the  utmost 
liberty,  so  as  to  usurp  unbounded  dominion,  while  they  are, 
at  the  same  time,  the  avowed  and  sworn  enemies  of  the 
truth,  and  aim  at  its  destruction  by  every  means  in  their 
power.  For  exposing  such  impudence,  this  one  statement 
of  Paul  will  suffice — which  declares,  that  they  must  them- 
selves be  in  subjection  to  the  truth.^ 

^  "  Qu'il  faut  que  ceux  qui  ont  le  gouernement  en  I'Eglise,  seruent  la 
verite :" — "  That  it  is  necessary  that  those,  who  have  the  government  of 
the  Church,  be  subject  to  the  truth." 


400  COMMENTARY  ON  THE  CHAP.  XIII.  9. 

9.  For  we  rejoice.  Either  the  causal  particle  jap,  (for,) 
must  be  taken  as  meaning — therefore  ;  or  it  is  a  second  rea- 
son, why  he  does  not  refuse  to  be  regarded  as  a  re'pr abate — 
for  their  sake,  and  with  a  view  to  their  advantage.  Let  the 
reader  select  whichever  he  may  choose,  for  it  is  of  no  con- 
sequence.^ When  he  saj^s,  Provided  you  are  strong,  I  shall 
willingly  submit  to  be  reckoned  weak,  there  is  an  antithesis 
in  the  words — not  in  the  meaning ;  for  weakness  means  here, 
as  formerly,  (ver.  4,)  contempt.  On  the  other  hand,  he  means 
that  the  Corinthians  will  be  strong,  if  they  are  full  of  the 
power  and  grace  of  God. 

And  this  also.  He  now  again  repeats,  what  he  had  al- 
ready stated  several  times,  that  he  was  from  necessity — not 
from  his  own  inclination,  more  severe  than  they  would  have 
wished  ;  and  farther,  that  by  this  means,  too,^  he  spared 
them,  that  he  might  not  be  constrained  to  resort  to  severer 
measures,  when  he  was  present  with  them. 

The  perfection,  of  which  he  speaks,  consists  in  a  fit  pro- 
portion, and  sound  condition,  of  all  the  members.  Now^  he 
alludes  to  good  physicians,  who  cure  particular  diseases  in  such 
a  way  as  not  in  any  part  to  mutilate  the  body  ;^  and,  as  he  is 
concerned  to  secure  a  perfection  of  this  nature,  he  says,  that, 
for  that  reason,  he  provides  against  the  necessity  of  having 
recourse  to  severer  measures.^     For  we  see,  that  those,  who 

^  "  Car  c'est  tout  vn;" — "  For  it  is  all  one." 

^  "  Mesrae  en  ce  faisant ;" — "  Even  in  doing  this." 

8  «'  Or  en  parlant  ainsi ;" — "  Now  in  speaking  thus." 

*  The  same  view,  in  substance,  is  taken  by  Beza,  of  the  meaning  of  the 
term  KXTx^ncriv,  which  he  renders — iniegram  concinnatioitem  (complete 
adjustment.)  "  Varia  enim  est  et  multiplex  verbi  aaTcc^ri^tiv  significatio. 
Mihi  vero  proximum  versiculum  cum  isto  comparanti  videtur  Apostolus 
nihil  aliud  hoc  nomine  significare,  quam  suum  hoc  esse  consilium  ut  Corin- 
thiacse  Ecclesise  membris,  qufe  luxata  fuerant,  rursus  in  locum  suum  veluti 
repositis,  totum  illud  corpus  mutuo  connexis  membris  instauretur,  Gal. 
vi.  1.  Itaque  licebat  etiam  reconcinnationem  interpretari ;" — "  For  the 
meaning  of  the  word  xaTcc^rt^uv  is  various  and  manifold.  On  comparing, 
however,  this  verse  with  a  subsequent  one,  I  am  of  opinion  that  Paul  by 
this  term  simply  means,  that  it  Avas  his  design,  that  those  members  of  the 
Corinthian  Church  which  had  been  dislocated,  as  it  were,  having  been 
restored  to  their  proper  place,  the  entire  body  should  be  renovated  by  the 
members  being  mutually  connected  together,  (as  in  Gal.  vi.  1.)  Hence 
we  might  even  render  the  term — readjustment."  See  Calvin  on  the 
Corinthians,  vol.  i.  p.  63,  n.  2. — Ed. 

°  "  Plus  facheux  et  aspres ;" — "  More  irksome  and  severe." 


CHAP.  XIII.  10.       SECOND  EPISTLE  TO  THE  CORINTHIANS.  401 

at  first  shrink  back  from  the  slight  pain,  or  uneasy  feeling 
of  a  plaster,  are  at  length  constrained  to  endure  the  torture 
of  burning,  or  amputating,  and  that,  too,  where  the  issue  is 
extremely  doubtful.^ 

10.  Therefore  I  write  these  things  10.  Propterea  haec  absens  scribo : 
being  absent,  lest  being  present  I  ne  quum  prsesens  fuero,  rigidus  sim 
should  use  sharpness,  according  to  iuxta  potestatem,  quam  dedit  mihi 
the  power  which  the  Lord  hath  Dominus  in  aedificationem,  et  non 
given  me  to  edification,  and  not  to  in  destructionem. 

destruction. 

11.  Finally,  brethren,  farewell.  11.  Quod  superest,  fratres,  va- 
Be  perfect,  be  of  good  comfort,  be  lete,  integri  estote,2  consolationem 
of  one  mind,  live  in  peace  ;  and  the  habete,  unanimes  sitis,  in  pace  agite : 
God  of  love  and  peace  shall  be  with  et  Deus  caritatis  ac  pacis  erit  vobis- 
you.  cum. 

12.  Greet  one  another  with  an  12.  Salutate  vos  mutuo  in  osculo 
holy  kiss.  sancto. 

13.  All  the  saints  salute  you.  13.   Salutant  vos  sancti  omnes. 

14.  The  grace  of  the  Lord  Jesus  14.  Gratia  Domini  lesu  Christi, 
Christ,  and  the  love  of  God,  and  the  et  caritas  Dei,  et  communicatio 
communion  of  the  Holy  Ghost,  he  Spiritus  sancti  sit  cum  omnibus 
with  you  all.     Amen.  vobis.     Amen. 

The  second  epistle  to  the  Corin-  Ad  Corintliios  secunda  missa  fuit 

thians  was  written  from  Phi-  a    Philippis    Macedonite — per 

lippi,  a  city  of  Macedonia,  by  Titum  et  Lucam. 
Titus  and  Lucas. 

10.  According  to  the  power.  In  the  first  place,  he  arms 
the  strictness  of  which  he  speaks,  with  the  authority  of  God, 
that  it  may  not  appear  to  be  thunder  without  lightning,  or 
a  rashly  excited  onset.'^  Farther,  he  lets  them  know,  that 
he  would  rather  employ  his  power  to  another  purpose,  for 
whicli  it  was  peculiarly  designed — the  promoting  of  their 
edification.  "  I  shall  not  rashly  have  recourse  to  cruel 
remedies,  nor  will  I  give  indulgence  to  my  passion,  but  will 
simply  execute  the  commission  that  the  Lord  has  given  me." 

When  he  speaks  of  power  given  him  for  edification,  and 
not  for  destruction,  he  employs  these  terms  for  a  somewhat 

'  "  Voire  sans  asseiu-ance  de  guarir  pour  cela  ;" — '•  Even  where  tliere  is 
no  confidence  as  to  eflecting  a  cure  by  that  means." 

"  "  Soyez  entiers,  ou,  Auancez-vous  a  vous  parfaire ;" — "  Be  perfect,  or 
Go  on  to  perfect  yourselves." 

^  "  Vne  escarmouche  d'vn  homme  qui  sc  soit  enflambe  sans  raison  :" — 
'•  A  skirmishing  on  the  part  of  a  man  who  has  kindled  himself  up  without 
any  just  cause." 

VOL.  II.  2  C 


402  COMMENTARY  ON  THE  CHAP.  XIII.  11. 

different  purpose  from  what  he  had  done  previously  in  chap- 
ter X.  8.  For  in  that  passage  there  was  a  commendation  of 
the  Gospel  from  the  advantage  it  yields — because  what  is 
for  our  advantage  is  wont  to  be  agreeable,  and  is  willingly 
received  by  us.  Here,  however,  he  simply  means  to  declare, 
that  although  he  might  justly  inflict  upon  the  Corinthians 
a  severe  blow,  yet  it  was  much  more  his  inclination  to  exer- 
cise his  power  for  their  advantage,  than  for  their  destruction 
—  the  former  being  its  projDer  design.  For  as  the  Gospel, 
in  its  own  nature,  is  the  power  of  God  unto  salvation,  (Rom. 
i.  16,)  and  an  odour  of  life  unto  life,  (2  Cor.  ii.  15,  16,)  but, 
in  a  way  of  contingency,  is  an  odour  of  death  ;  so  the  autho- 
rity, which  is  conferred  upon  the  Ministers  of  it,  ought  to  be 
salutary  to  the  hearers.  If,  on  the  other  hand,  it  turns  out 
to  their  condemnation,  that  is  contrary  to  its  nature.  The 
meaning,  therefore,  is  this :  "Do  not,  through  your  own 
fault,  allow  that  to  turn  to  your  destruction,  which  God  has 
appointed  for  salvation.''  In  the  mean  time,  the  Apostle 
admonishes  all  pastors  by  his  example,  in  what  manner  they 
should  limit  the  use  of  their  power. 

11.  Finally,  brethren.  He  qualifies  whatever  there  has 
been  of  sharpness  throughout  the  whole  of  the  epistle,  as  he 
did  not  wish  to  leave  their  minds  in  an  exasperated  state,^ 
but  rather  to  soothe  them.  For  then  only  are  reproofs  bene- 
ficial, when  they  are  in  a  manner  seasoned  with  honey,  that 
the  hearer  may,  if  possible,  receive  them  in  an  agreeable 
spirit.  At  the  same  time,  he  appears  to  turn  from  a  few 
diseased  persons^  to  the  entire  Church.  Hence  he  declares, 
that  he  aims  at  promoting  its  perfection,  and  desires  its  con- 
solation. 

To  he  of  one  mind,  and  to  live  in  peace,  are  expressions 
which  mean  two  different  things ;  for  the  one  takes  its  rise 

^  "  II  ne  vouloit  point  laisser  leurs  cceiirs  offenses  ou  saisis  d'amertume ;" 
— "  He  did  not  wish  to  leave  their  minds  exasperated,  or  under  the  influ- 
ence of  bitterness." 

2  «  Combien  qu'il  semble  que  d'Mi  propos  qu'il  addressoit  a  aucuns  qui 
estoyent  comme  brebis  rogneuses  en  la  compagnie  il  reuient  maintenant  a 
toute  I'Eglise ;" — "  At  the  same  time,  it  appears  as  if,  from  a  discourse 
which  he  addressed  to  some  who  were  like  diseased  sheep  in  the  herd,  lie 
now  turns  to  the  entire  Church." 


CHAP.  XIII.  14.       SECOND  EPISTLE  TO  THE  CORINTHIANS.  403 

from  the  other.  The  former  relates  to  agreement  of  senti- 
ment ;  the  latter  denotes  benevolence,  and  union  of  hearts. 

And  the  God  of  peace.  This  he  adds,  that  his  exhortation 
may  have  more  weight  with  them,  but,  at  the  same  time,  he 
intimates  that  God  will  be  with  us,  if  we  cultivate  peace 
among  ourselves ;  but  that  those  that  are  at  variance  with 
each  other  are  at  a  distance  from  him.^  For  where  there 
are  strifes  and  contentions,  there,  it  is  certain,  the  devil 
reigns.  Now  what  agreement  is  there  between  light  and 
darkness?  (2  Cor.  vi.  14.)  He  calls  him  the  God  of  peace 
and  love,  because  he  has  recommended  to  us  peace  and  love, 
because  he  loves  them,  and  is  the  author  of  them.  Of  the 
kiss  here  mentioned  we  have  spoken  in  the  two  preceding 
Epistles.^ 

14.  The  grace  of  the  Lord  Jesus.  He  closes  the  Epistle 
with  a  prayer,  which  contains  three  clauses,  in  which  the 
sum  of  our  salvation  consists.  In  the  first  place,  he  desires 
for  them  the  grace  of  Christ ;  secondly,  the  love  of  God  ;  and, 
thirdly,  the  communion  of  the  Spirit.  The  term  grace  does 
not  here  mean  unmerited  favour,  but  is  taken  by  metonymy, 
to  denote  the  whole  benefit  of  redemption.  The  order,  how- 
ever, may  appear  to  be  here  inverted,  because  the  love  of 
God  is  placed  second,  while  it  is  the  source  of  that  grace, 
and  hence  it  is  first  in  order.  I  answer,  that  the  arrange- 
ment of  terms  in  the  Scriptures  is  not  always  so  very  exact ; 
but,  at  the  same  time,  this  order,  too,  corresponds  with  the 
common  form  of  doctrine,  which  is  contained  in  the  Scrip- 
tures— that  when  we  were  enemies  to  God,  we  were  reconciled 
by  the  death  of  his  Son,  (Rom.  v.  10,)  though  the  Scripture  is 
wont  to  speak  of  this  in  two  ways.  For  it  sometimes  de- 
clares what  I  have  quoted  from  Paul — that  there  was  enmity 
between  us  and  God,  before  we  were  reconciled  through 
Christ.  On  the  other  hand,  we  hear  what  John  says — that 
God  so  loved  the  world,  that  he  gave  his  only-begotten  Son, 
&c.    (John  iii.  16.)    The  statements  are  apparently  opposite  ; 

'  "  Que  tous  ceux  qui  ont  debats  en  sont  eslongnez,  et  n'ont  point  d'ac- 
cointance  auec  luy :'' — "  That  all  those  who  have  contentions  are  at  a  dis- 
tance from  him,  and  have  no  acquaintance  •with  him" 

-  See  pp.  78-80. 


404  SECOND  EPISTLE  TO  THE  CORINTHIANS.    CHAP.  XIII.  1  4-. 

but  it  is  easv  to  reconcile  them  ;  because  in  the  one  case  we 
look  to  God,  and  in  the  other  to  ourselves.  For  God,  viewed 
in  himself,  loved  us  before  the  creation  of  the  world,  and 
redeemed  us  for  no  other  reason  than  this — because  he  loved 
us.  As  for  us,  on  the  other  hand,  as  we  see  in  ourselves 
nothing  but  occasion  of  wrath,  that  is,  sin,  we  cannot  appre- 
hend any  love  of  God  towards  us  without  a  Mediator.  Hence 
it  is  that,  with  respect  to  us,  the  beginning  of  love  is  from 
the  grace  of  Christ.  According  to  the  former  view  of  the 
matter,  Paul  would  have  expressed  himself  improperly,  had 
he  put  the  love  of  God  before  the  grace  of  Christ,  or,  in  other 
words,  the  cause  before  the  effect ;  but  according  to  the  lat- 
ter, it  were  a  suitable  arrangement  to  begin  with  the  grace 
of  Christ,  which  was  the  procuring  cause  of  God's  adopting 
us  into  the  number  of  his  sons,  and  honouring  us  with  his 
love,  whom  previously  he  regarded  with  hatred  and  abhor- 
rence on  account  of  sin. 

The  fellowship  of  the  Holy  Spirit  is  added,  because  it  is 
only  under  his  guidance,  that  we  come  to  possess  Christ,  and 
all  his  benefits.  He  seems,  however,  at  the  same  time,  to 
allude  to  the  diversity  of  gifts,  of  which  he  had  made  men- 
tion elsewhere,  (2  Cor.  xii.  11  ;)  because  God  does  not  give 
the  Spirit  to  every  one  in  a  detached  way,  but  distributes  to 
each  according  to  the  measure  of  grace,  that  the  members 
of  the  Church,  by  mutually  participating,  one  with  another, 
mav  cherish  unitv. 


END  OF  THE  COMMENTARIES  ON  THE  SECOND  EPISTLE. 


TABLES  AND  INDEX 


COMMENTARY 


THE  EPISTLES  OF  PAUL  THE  APOSTLE 


THE  CORINTHIANS. 


TABLE  1. 


OF  PASSAGES  FIIOM  THE  HOLY  SCRIPTURES,  AND  FROM  THE  APOCRYPHA, 

WHICH  ARE  QUOTED,  OR  INCIDENTALLY  ILLUSTRATED,  IN  THE 

COMMENTARY  ON  THE  EPISTLES  TO  THE  CORINTHIANS. 


GENESIS. 

Chap. 

ViT. 

Vol.  Pa-e 

Chap.  Ver.   Vol.    Page 

Chap. 

.  Ver. 

Vol.    Page 

i. 

20,24 

ii.    51 

iii.     17     ii.     30 

xvii. 

7 

ii.  263 

27 

i.  360 

V.      2     i.  360 

xviii. 

14 

ii.  369,  n. 

,2 

ii. 

7 

ii.     46,51 

ix.     24    ii.     U,ii.l 

;25 

i.  217,  n. 

3 

18 

i.  223,  358, 

xi.      4     i.  341 

xxiv. 

38 

i.  245,  «. 

3 

361 

9    ii.  214 

XXV. 

8 

ii.  224 

19 

ii.     30 

14    ii.  357 

27 

i.  102,  n. 

,1 

21 

i.  252 

xiv.     13     ii.  357 

xxxv. 

22 

i.  179 

21,22 

:  i.  358 

XV.     16      i.  393 

29 

ii.  224,  n. 

,1 

2i 

i.  238 

xvi.       8    ii.  155,  n.  1 
EXODUS. 

xlix. 

18 

ii.  224 

iv. 

11 

ii.  344 

xviii.     17    ii.  369,  ii.  2 

xxxii. 

6 

i.  321 

vii. 

1 

ii.  194,  n.  2 

xix.     16    ii.     59 

7 

i.  322 

xii. 

5 

i.  102,  n.  1 

21      i.     83 

xxxiv. 

33 

ii.  190 

46 

i.  381 

XX.       5    ii.  340 

33-35 

ii.  180 

xiv. 

31 

ii.  288 

XXX.     14    ii.     11,  «.4 

xxxviii. 

21 

ii.  314,  71. 

,  2 

xvi. 

18 

ii.  293,296 

LEVITICUS. 

i. 

3 

i.  102,  n.  1 

xxiii.     16     ii.     73 

xxvii. 

7 

ii.     11,  H 

.4 

V. 

0 

ii.  241,  n.  4 

xxvi.     12    ii.  254, 261 
NUMBERS. 

iv. 

24 

ii.  314,  n.  2 

xi.     31     ii.  297 

xvi.  ; 

31-50 

i.  326 

viii. 

22 

ii.  314,  n.  2 

34     i.  322 

xxi. 

6 

i.  325 

X. 

l,2,9i.  440,  w.l 

xii.       8     i.  429,  n.  1 

XXV. 

9 

i.  324 

xi. 

4 

28 

i.  322 
i.  463 

xiv.     29      i.  321 
x^-i.    11     ii.  393 

xxvi. 

64 

i.  322 

TABLE  OF  TEXTS  OF  SCRIPTURE.  407 
DEUTERONOMY. 

Chap.    Ver.  Vol.  Page                      Chap.   Ver.    Vol.   Page  Chap.  Ver.  Vol.   Page 

viii.       3    ii.  296                    xix.     15    ii.  390,  391  xxix.     29     ii.  367 

16-18  ii.  312                  xxiv.     15     i.  294  xxx.     15    ii.  177 

xiii.     13    ii.  259                   xxv.    2,  3  ii.  359  xxxii.     17     i.  339 

XV.      9    ii.  259,  w.  2                        4     i.  287  xxxiii.    23    ii.  224,  n.  1 
xvii.      1     ii.  369, ».  2         xxvii.     26    ii.  177 


JOSHUA. 

^         vii.       1     i.  181 

JUDGES. 

vi.  87,  39  i.  87  xvi.      3    ii.  117,  n.  2  xix.    22     ii.  259 

RUTH. 

iii.     15     i.  358,  w.  5 

I.  SAMUEL. 

ii.     12    ii.  259  xvi.     14    ii.  195  xxv.     37     ii.     44,  n.  1 

viii.    22    ii.  157,  n.  2 

n.  SAMUEL. 

vii.     14      i.  331,  n.  3 


L  KINGS. 

i.      10    ii.  224  xx.     42    ii.     82,  n.  1  xxii.    21     ii.  195 

xvii.    18    ii.  279 


II.  KINGS. 

xii.     10     i.     81,  n.  2  xix.     29     i.     87  xx.       8     i.    87 

I.  CHRONICLES. 

xxiii.       1     ii.  224,  n.  1         xxix.     28    ii.  224,  n.  1 

II.  CHRONICLES. 

XXXV.     11      i.  189,  IK  1 

NEHEMIAH. 

ii.      8    ii.  368,  n.  5 


408 


TABLE  or  TEXTS  OF  SCKIPTUliE. 


JOB. 


Chap. 

,   Ver. 

Vol.  Page 

Chap.  Ver. 

Vol.    Page 

Chap. 

Ver.   Vol.  Page 

i. 

1,8 

i.  102,  u.  1 

V.     13 

i.  142, 146 

xxxiii. 

29    ii.  376,  n.  2 

i. 

9 

ii.  252,  n.  5 

xi.       7 

ii.  200 

xiii. 

17    ii.  224,  »i.  1 

iv. 

19 

ii.  217 

PSALMS. 

ii. 

12 

i.     91 

xli.       7 

i.  424,  n.  2 

.  (  i.  339 
^  \  ii.  193 

V. 

13 

ii.  246,  n.  3 

9 

ii.  259,  n.  2 

xcvi. 

vi. 

ii.  223 

xliv.     22 

ii.  39,  206 

ex. 

1     ii.    28 

viii. 

7 

ii.     29 

23 

ii.  23,  39 

cxii. 

9    ii.  308,  311 

X. 

13 

i.  206,  n.  3 

1.     12 

i.  344 

cxiii. 

7     i.     91 

xiii. 

2 

i.  144 

•  15 

i  i.  375 

cxv. 

17    ii.  223 

xix. 

7 

ii.  182 

\n.  123 

cxvi. 

10    ii.  207,  208, 

7,8 

ii.  185 

U.       7 

i.  243 

209,  w.  2 

8 

ii.  192 

Iv.     21 

i.  165,  n.  1 

15     i.     69,  n.  1 

xxii. 

ii.     10 

Ixxxviii.     8 

ii.  118,  n.  2 

cxix. 

50    ii.     99 

xxiii. 

4 

ii.  206,  n.  1 

xciv.       1 

i.  206,  n.  1 

105    ii.  192 

xxiv. 

1 

i.  342,344 

11 

i.  142,  14G 

cxxxii. 

14     i.  220 

XXX. 
XXXV. 

7 
4 

ii.  246,  n.  3 
i.  424,  V.  2 

19 

ii.  112 

cxlvi. 

8     i.     92 

PROVERBS. 

V. 

1 

i.  443,  n.  3 

xvi.       1 

ii.  132 

xxi. 

2     i.  155 

15 

ii.  286 

15 

ii.  246,  n.  3 

^7  (  i.  107,  n.  1 
"'  \  ii.  153,  n.  2 

xii. 

4 

i.  357 

xix.     12 

ii.  246,  n.  3 

10 

i.  294 

17 

ii.     69,291, 

xxiv. 

9     ii.  153,  n.  2 

xiii. 

24 

i.  178 

309 

ix.       2     ii.     22 


ECCLESIASTES. 

ii.       5     ii.  368,  n.  5 


SONG  OF  SOLOMON. 
ii.       1     ii.  379,  n.  2  ii.     13     ii.  368,  n.  5 


ISAIAH. 


i. 

15 

i.  219 

xxii.     13     ii.     41 

xl. 

13 

i.  119 

22 

ii.  163,  n.  1 

XXV.      8    ii.     57,61 

xiii. 

2,3 

ii.  318 

ii. 

17 

ii.  324 

xxviii.   9-11    i.  452,  n.  8 

xlv. 

19 

i.  104 

iii. 

23 

i.  3.58,  n.  5 

11,  12    i.  450,  451, 

xlix. 

8 

ii.  245 

V. 

15 

ii.  324 

457 

lii. 

7 

ii.  240 

20 

i.  341 

xxix.     14     i.     71,  78 

10 

i.  101 

vi. 

5 

i.  397 

XXX.       2      i.  183 

11 

ii.  254,  261. 

10 

i.     79 

xxxi.       3      i.     92 

262,  n.  2 

vii. 

12 

i.     87 

xxxiii.     18      i.  80,  81, «.  1 

liii. 

5 

ii.  242 

13 

ii.  393 

xxxiv.      5     ii.     82,  n.  1 

Iv. 

10 

ii.  312,  n.  2 

viii. 

14 

ii.  161 

xxxviii.      3    ii.  223 

Ixiv. 

4 

i.  102,  107 

X. 

6 

ii.  347,  n.  2 

xl.  6,7,8  i.  170 

Ixv. 

16 

i.  448,  n.  3 

xiii. 

10 

ii.    27 

8    ii.  135 

17 

ii.  233 

TABLE  OF  TEXTS  OF  SCRIPTURE. 


409 


Chap.   Ver.  Vol.  Page 

i.     10    ii.  329 

vi.    11     ii.  224,  v.  1 

ix.      1     ii.  390 

23,24  i.    95 

24     i.     89 


JEREMIAH. 

Chap.  Ver.  Vol.  Page 

ix.  24  ii.  336 

xii.  3     i.  393 

xxiii.  24     1.  379 

XXV.  29  ii.     22 


Chap.      Ver.  Vol.  Page 
xxxi.       9     ii.  254 

31     ii.  168, 172 
32,  33ii.  179 
Ii.       7    ii.  351 


EZEKIEL. 

xxix.     19    ii.  347,  n.  2        xxxiv.      4    ii.  144 
21     ii.  254,  w.  2        xxxvi.  26,27  ii.  168 
xxxii.       7    ii.     27 


xxxvii.  26     ii.  168 

27     ii.  261 


vii.     10    ii.  226 


DANIEL. 

vii.  14,  27  ii.     31 


ix.    26    ii.     10 


PIOSEA. 

vii.       8      i.  190,  n.  1  xiii.     14    ii.     57, 62, 

63,  n.  3 


xiv.      8    ii.  260 


JOEL. 

i.       5     ii.     44,  n.  1 

HABAKKUK. 

u. 

20 

i. 

92 

ii.    18     i.  276 

ZECHARIAH. 

xiv.     11     ii.     82,  w.  1 

MALACHI. 

ii. 

7 

i. 

359 

iii.     15      i.  283,  n.  2 
MATTHEW. 

iv. 

2 

ii. 

183 

i. 

23 

ii. 

261 

vii.    16     i.  154 

xiii. 

52 

ii. 

157,  n.  2 

iv. 

21 

i. 

63, 

71. 

2 

ix.    13     ii.  274 

XV. 

14 

i. 

306 

V. 

6 

i. 

58 

X      22-!  ^-^^^ 
""•     ^^  \  ii.  360 

xvi. 

19 

ii. 

241 

14 

ii. 

159 

xvii. 

5 

i. 

147 

32 

i. 

252 

25     ii.  301 

21 

i. 

228 

37 

ii. 

133, 

134, 

9Q  i  i-  294 
^^  \  ii.  318 

xviii. 

4 

i. 

453 

n. 

1 

16 

ii. 

390 

44 

i. 

204 

xi.     13     ii.  179 

IS] 

i. 

184 

45 

ii. 

287 

29,  30  ii.  318 

ii. 

325 

vi. 

20 

ii. 

69 

xii.    30     i.  135 

20 

i. 

184 

25 

261 

--  ^^  |ii:l83 

xix. 

3 

i. 

372 

26 

i." 

294 

5 

i. 

252 

410  TABLE  OF  TEXTS  OF  SCRIPTURE. 


Chap.  Ver.  Vol.  Page 

Chap. 

Ver. 

Vol.  Page 

xix.   6 

i.  376,  383 

XX. 

23 

i.  155 

10 

i.  223,  n.  I, 

xxii. 

29 

i.  216 

263 

39 

i.  342 

11 

i.  232 

xxiii. 

8 

i.  147 

28 

i.  199 

9 

i.  171,  207 

XX.  12 

ii.  117, «.  2 

Chap.      Ver.  Vol.  Page 

xxiv.       9  ii.  114,  n.  3 

15  ii.  167,  n.  1 
xxvi.     17     i.  189,  n.  1 

xxvii.     46  ii.     81 
xxviii.     19     i.     70,72 


MARK. 

i.     19     i.    63,  n.  2           viii.     12      i.    87  ivi.      9  ii.     10 

iv.    83     i.  122                    xii.  30, 31  i.  304  14  ii.    46 

V.    41     ii.    81                     xii.    44    ii.  293  15  i.     72 

vii.      2     i.  389                    xiv.      5    ii.     11,  n.  4  20  ii.  383,  n.  4 


u. 


34    ii.     81 


LUKE. 


1  ii.     12  X.  16    ii.  239,  328,  xvii.     10  i.  303 

2  ii.     10  399  xviii.    11  ii.  156 

33  ii.    31  xi.  49      i.    49,  n.  3  17  i.  121 
37  ii.  369,  n.  2  xii.  42     i.  151  xxi.    34  ii.     76 

34  ii.  177  XV.  16     i.     57,  n.  2  xxiii.    43  ii.  368,  n.  5 
iii.      5  ii.    27  _.  o  i  i.  192  369 

vi.     85  ii.  137  ^^^-  ^  \n.  320  xxiv.     33  ii.     11 

ix.    58  ii.  291  15     i.  154 

JOHN. 


i.  1-3 

ii. 

194 

iv. 

24 

ii. 

184 

xii. 

24 

ii.  219 

5 

i. 

85,  112 

V. 

22 

i. 

199 

43 

ii.  126,  242 

14 

ii. 

378,  n.  1 

vi. 

23 

i. 

374 

xiii. 

16 

i.  49,  ».3 

17 

ii. 

173 

31 

i. 

315 

xiv. 

7 

ii.  196 

29 

i. 

189,  n.  1 

vii. 

24 

ii. 

327 

28 

i.  148 

32 

i. 

377 

28 

i. 

106 

30 

ii.  193 

iii.   7 

i. 

39 

41 

ii. 

366,  11.  1 

XV. 

4 

i.  406 

12 

i. 

110 

viii. 

12 

ii. 

161 

16 

i.  50 

13 

i. 

326 

15 

ii. 

327 

xvi. 

8 

i.  457 

14 

i. 

315 

17 

ii. 

390 

xvii. 

15 

i.  192 

16 

ii. 

237,  403 

44 

ii. 

375 

16 

ii.  235 

17 

ii. 

161 

ix. 

39 

ii. 

161 

j 

;  i.  128 

29 

ii. 

340 

X. 

10 

ii. 

376 

XX. 

23 

ii.  161,  325, 

33  • 

1 

i. 

57 

12 

i. 

151 

1 

\              ».4 

ii. 

139 

38 

ii. 

236 

ACTS. 

i.  26  i.  292  ix.  12  ii.  368  xiv.  5,  6  ii.  860,  w .  2 

ii.  44  ii.  294,  n.  2  23-25  ii.  363,  364,  19  ii.  360,  n.  2 

46  i.  63  w.  2  22  ii.  213 

iv.  13  i.  102  24, 25  ii.  363  23  ii.  300,  n.  3 

V.  1-10  ii.  325  31  ii.  227  xv.  20  i.  215 

36  i.  403  xi.  28  ii.  67  28  ii.  288 

39  i.  264  xiii.   1  i.  415  32  i.  463,  «.  2 

viii.  21  ii.  227  6-11  ii.  325  xvii.  14  ii.  164,  n.  1  ' 

31  ii.  366,  «.l  11   i.  402  27  i.  87,  «.  1 

ix.   3  i.  289  xiv.   3  ii.  383,  h.  4  28  ii.  221 


TABLE  OF  TEXTS  OF  SCRIPTURE.  41 1 

Cluip.  Ver.  Vol.  Page  ciiap.    Ver.  Vol.  Page  Chap.  Ver.  Vol.  Pa^. 

XVII.     34    n.  3/0, /<.3  xviii.     19    ii.     78  ^^  \  i     66 

xviii.  y,lOi.  51  xix.   1  ii.  74  ^^-  2^iii'384 

11  !  1-  viii,  37  23  ii.  117  xxii.   6  i.  289 

iii.  131,391  29  ii.  117  ,  17  ii.  368 

17  1.  50  XX.     16  ii.  73  ■        o  \  i.  216 

18  i.  37  ^xvi.   8  jy^  ^{^ 

ROMANS. 

i.   5  ii.  825  .   ^  H.  188  (  ;  '^q 

7  i.  54  --      Nii.  205,211  -•  ^^\iul 

8  i-  55  6, 12  ii.  20  34  i  111  Joq 

9  i.  445,  n.  2  12  ii.  29  ^'  ^  i' 
leS.!-  7M29  19!.!-  219  39  i.277  " 

1^18,  u.  1/8  23  ii.  64  4  i  404 

-0  i.  429  vii.   9  ii.  64  4.8  i  398 

21  i.  85,86,340  10  ii.  177  6    465 

21-32  i.  210  13  ii.  65  7  i*  416 

..  28  ii.  195  15  i.  155  8  ii!  285 

u.  17  1.  95  viii.  10  ii.  66  21   i  904 

...   27  1.247  10,llii.  63  xni.   1  ii!  27 

^-      4  u.  139  15  ii.  181,  185  5  i.  345 

i.  294  17  ii.  204 


.'ii-  36  23  i.  94 

13-15  i.  210  24  ii.  221 


14  i.  311 

i.  96,  w.  2 
ii.  72 
ii.  223 


23  ii.  126,242         28  ii'.  285,  «.  2  .  ,,  ,,, 

11  1.  315            29  ii.  205, 214  7-9  ii.  231 

12  1.  317,  w.  2         30  ii.  218  9  i  68  2'>0 

17  .!•  91'92          33  i.  330  13  1.214 
,«<H-  120  ^   36  ii.  206  17  i.  215,281 

18  u.  221  IX.   6  ii.  194  19-21  i  342 
25  ii.  10  X.   4  ii.  136,  184  23  i.  280 

1^  !!•  25  9  10  ii.  209       .  XV.  18  ii.  388,  n.  4 

i^  }!-^03            17  i.  127  xvi.  16  ii.  78^.2 

12  11.  53  xi.  16  i.  243 

20  ii.  65,269,           ji.  91  18  i.  42 

«•!         -""jii.  183  25  i.  104 


i.  364 


9,  n.l 

2 

4 

26    ii.  325 


GALATIANS. 


i-  201         iii.  10  ii.  178  V.  25  i  1^4 

ii.  80  135,         13  ii.  65  vi.   1  iJ!  45o,  « 


n. 


343             15  11.  S6  ^  I  i  494. 

10  i.  40,348,        27  i.  129,  «.  2  ^  ii*.  117 

,,  ..  ,  «-2  .   28  1.353  9  ii.  311' 

I     ""  aI^  ''''     .i    "■  2^^  1<^  i-  455 

Q  -'to^                           }^^    "}'    69,72  12  i.  348,  «.  2 

,^  .?•  2^1  V.  2,3  i.  316  17  i.  168 

10  11.    6/  9     i.  187 

EPHESIANS. 

4  !  .!•  ^f?  }'    23   i.  405  iii.  10  ii.  194 

,,  *"-?S  ''■      3  1^-243  15  ii.  Ill 

11  "l]^                             ,;li!-236  17  i.  432 
18   1.  113            12  i.  396  iv.  11  i.  414 


41  :i  TABLE  OF  TEXTS  OF  SCRIPTURE. 

Chap.  Ver.  Vol.  Page  Chap.  Ver.  Vol.  Pa^e  Chap.  Ver.  Vol.  Pago 

iv.  14  i.  122,  429,      v.  23  i.  241  vi.   6  ii.  282 

453,  n.  2        25-27  ii.  341  10  ii.  380 

20  i.  136            30  i.  217,  335,  13  ii.   8,  «.  1 

V.  11  ii.  257                 379  19  ii.  254,  n.  2 


16  i.  290 
21  ii.  222 

6  ii.  395 
7,8  i.  148 

8  ii.  394 
9,10ii.  31  8  i.  97 

COLOSSIANS. 


30 

i. 

217,  335, 

379 

PHILIPPIANS. 

ii. 

12 

i. 

60 

13 

ii. 

16 

15 

i. 

53 

25 

i. 

49,  n. 

3 

iii. 

5 

ii. 

82,  n. 

2 

u. 


9    ii.  383 


I.  TIMOTHY 


II.  TIMOTHY. 


9 

ii. 

242,  n. 

1 

21 

ii. 

50 

1 

ii. 

334 

3 

i. 

275 

12 

i. 

57,  n. 

o 

15,16 

ii. 

385 

5 

ii. 

212 

i.     24    ii.  112,204, 

iii. 

1 

i.  216 

10 

ii. 

66 

n.  1 

iii. 

3 

ii.    23 

15 

ii. 

30, 

197, 

ii.       3      i.    57,  93, 

3,4 

ii.    26 

«.  3 

136,  401 

5 

ii.  205 

19 

92, 

w.  1 

5     i.  331 

9 

i.  364 

21 

i. 

85 

7      i.  331 

14 

i.  419 

22 

58 

16, 17  ii.     72 
17     i.  189 

I.  THKSSALONIANS. 

iv. 

1 

ii.  295 

3 

i. 

432 

ii.     13     ii.  116,  n.  4, 

iv. 

16 

ii.    59 

1 

i. 

98 

172 

V. 

24 

i.     59,  n.  1 

II.  THESSALONIANS. 

60  iii.      3     i.     59  iii.     15     i.  195 


i. 

4 

i.  137 

Q  j  i.  390 
^  jii.  163 

iv. 

8 

i.  311 

5 

i.  345,  419 

iii. 

v. 

4 

ii.  256 

7 

ii.  333,  n.  2 

16    ii.  138 

11 

i.  149 

20 

i.  184 

iv. 

5     i.  280,  334. 

17 

i.  417 

ii. 

1-4 
12 

i.     91 
i.  356 

374 

vi. 

16 

ii.  200 

o  M-  300 

^jii.  227 

18    ii.     60 

5     i.  308 

«•   13   km 

17,  18  ii.    21 

18    ii.      7 

TITUS. 

15     i.  242 

i.     16     i.  124 

2  ii.  389,  w.  3 
15  i.    84 

3  i.     75,  n.  3 
22  i.  445,  ».  2 


ii.  11, 12  ii.  245,  H.  I 


TABLE  OF  TEXTS  OF  SCRIPTURE.  413 


PHILEMON. 

Chap.  Ver.  Vol.  Page                    Ohap.  Ver.  Vol.  Page  Chap.  Ver.  Vol.  Page 

25     i.  445,  n.  2 

HEBREWS. 

i.       2    ii.     30,290               V.  13, 14  i.  122  xi.       3  i.  429,  n.  2 

ii.      8    ii.  290                      vi.      5     i.  471  7  1.  199 

14    ii.    20                              11      i.  310  37  i.  57,  n.  2 

iii.       I      i.     49,  n.  3             ix.     27    ii.     58  xii.      6  ii.  22 

14      i.     61                       X.    23      i.     59,  n.  1  9  i.  172 

iv.       1      i.     57,  n.  2                     28    ii.  390  15  i.  57,  «.  2 

12     i.  456                              32     i.     60  xiii.       4  i.  235 

V.       7      i.  185                      xi.       1     ii.  215,  221  17  ii.  399 

JAMES. 

i.       8    ii.  251,  n.  1              iv.     15     i.  175  v.     13  i.  447,  «.  4 

iv.      6    ii.  379,  n.  2              v.     12    ii.  133  17  ii.  119 

I.  PETER. 

ii.       8    ii.  177,330  iv.     17  ii.  22 

iii.       1      i.  245  v.      3  ii.  144 

18    ii.  238  5  ii.  379,  n.  2 

iv.       3     i.  211  6  ii.  120 

12  ii.  183  7  ii.  314 

13  ii.  112  12  ii.  245,  «.  1 


H.  PETER. 

i.     11     ii.     31  i.     13, 14ii.  21" 


i.  18, 19  i. 

221 

23  ii. 

29 

24  ii. 

29 

24,25  i. 

170 

25  ii. 

135 

ii.   2  i. 

121 

5  i. 

142 

i.   8  ii. 

19 

9  i. 

59 

ii.   2  ii. 

237 

18  ii. 

60 

iii.  1,2  i. 

431 

j^       J  ,  i.  147  V.      4      i.  432 


I.  JOHN. 

i.  14 
ii.  393  19      i.  192 

JUDE. 

5     i.  313 

REVELATIONS. 

i.       9    ii.  112,  206  ii.       7     ii.  368,  n.  5  xxi.       4     ii.    61,  n.  2 

10    ii.     68  xiv.      4     i.  267 


APOCRYPHA. 

ECCLESIASTICUS. 

xl.  17,  27  ii.  369 

BARUCH. 

iv.       7      i.  339 


TABLE  II. 


OF  GREEK  WORDS  EXPLAINED. 


aya'nMffiv 

ayioTY^ri 

a.yvoiiTOLt 

ciyvuidTri 

ay^VTTViaig 

ctyuvodiTUi 

ddsTsTv 

a'myihri 

cizacxTrog 

azaocrov 

dKaTa(rra(riaig 

dTcaraffrarog 

dxoivu)vrj-ni 

d'kXorPiui 

dfj^sroa 

dfi(pide^iog 

avayiv'J)ff-/,Biv 

avay/vu)(i)isffdai 

avaycfjyrj 

dvax^ivsiv 

dvan^ivsffdai 

dv6^u)'7ri\iog 

dvd^oj'TrozTovog 

dv&V'7ro(po§a 

dvdwTro^pooav 

dvoizodo/jjovvrat 

dvTi 

dwtXri-^iig 

dvTi':riXa^yia 

doodrov 

aTXoTy'iTi 

d'7rdyi6$ai 

dTO 


Vol.  Page 

i.  418,  n.  2 

i.  369 

i.  108,  n.  1 
ii.  126,  n.  4 

i.  472,  n.   1 

i.  435,  n.  1 
ii.  251,  n.  1 

i.  157,  n.  1 

i.  79 

i.  429,  n.  1 

i.  445,  71.  2 

i.  446 
ii.  250 
ii.  251,  n.  1 

i.  362 

ii.  334,  71.  1 

ii.  334,  n.  1 

ii.  252,  71.  1 

ii.  128 

ii.  167 

ii.  199,  n.  2 

i.  291 

i.  343 

i.  331,  w.  3 
ii.  375,  n.  4 
{ i.  281,  71.  1, 
[  337,  n.  5 

i.  214 

i.  283,  71.  2 

i.  97 

i.  416,  n.  1 
ii.  256,  n.  2 
ii.  197,  71.  3 
ii.  126,  71.  4 
i.  396,  71.  2 
ii.  20 

i.  100 


Vol.    Page 

a-roKaXv-^iig 

ii.  366,  n.  3 

d-6-/.oi!i>a 

ii.  119,  n.  1 

d-7:okoyiav 

ii.  275 

d'jroGTo'kog 

i.    49,  n.  3 

d^iff-s^uv 

ii.  252,  n,  1 

d^-rrccy  sg 

i.  209,  71.  I 

d^u-viai 

i.  209,  n.  1 

dooa,^(*iV 

ii.  140,  n.  4 

dGx,7^fj'0vsTv 

i.  265,423,  9z.  3 

dra^ioc 

i.  231,71.2,261 

aToc^iav 

i.  365 

ahrd^ziiav 

ii.  170 

ahroiTTCcg 

ii.    10 

av^rjffiv 

i.    97,  366 

dpoyjuv 

i.  440,  n.  4 

(Sd^jSa^og 

i.  442,  n.  1 

(Sdoog 

Jii.  117,  7^.  2, 
\      214,  71.  1 

(Sd^ovfJ^oci 

ii.  117,  w.  2 

(3a(ji7,i{jsiv 

ii.  157,  n.  2 

(3Xaci:pyifjjia, 

i.  165 

j(3Xa<r^'/;//..o■J/Ag^■o/ 

i.  165 

jSXg-Tsrg 

(i.    89, 
lii.  326 

7«f 

ii.  366,  n.  1,400 

ysvsffdai 

i.  249 

yvu}f/.ri 

i.  252 

yvui/XT^v 

i.    63 

y^afjj/xotrsTg 

i.    81 

AaidoiXog 

i.    74,  n.  1 

haifjiovici 

i.  339 

dizrtfj 

ii.  246,  n.  2 

ds^iojv 

ii.  252,  n.  1 

dyjXoco 

i.    64,  77.  3 

bidQYi'/.yig 

ii.  180,  71:  3 

diax^/vuv 

i.  389,  n.  3 

diu  'XoXXw 

ii.  124 

TABLE  OF  GREEK  WORDS  EXPLAINED.                        415 

Vol.   Page 

V(.l.  Paga 

8!xr} 

(ii.     63,  n.  3, 

evs^yyifia 

i.  402 

\       63,  n.  4 

ivi^yr,[ia7a 

i.  399 

dr/.aiojg 

ii.    44,  n.  1 

ivs^yovfJi^svrig 

ii.  116 

diojxsrs 

i.  434,  n.  1 

£vdov(Tiafffiog 

i.  463 

doXioi 

ii.  351,  n.  2 

SVOf/.TjffOJ 

ii.  261,  n.  1 

doXouv 

ii.  191,  n.  2 

i^a'TTo^iTff^ai 

ii.  118,119 

dovXayuyco 

i.  311,  n.  1 

i^ovffia 

i.  358,  n.  5 

doJds'/ia 

ii.     11,  n.  1 

loPrd^cofJLiv 

i.  188 

dojosav 

ii.  252,  n.  5 

irrdvu 

ii.    11 

t(3cc^'/lSyj/Mv 

ii.  117,  n.  2 

s'TTe^s^yaffia 

(  i.  408 

syTiaxou/xsv 

ii.  189,  n.  1 

'ii.    61 

idriXojdv) 

i.     64,  n.  3 

eTz/Sa^oD 

ii.  149,  n.  1 

sd^ocToi 

ii.       8,  n.  1 

i'irtyiv(j)6/.itv 

ii.  128 

iidog 

ii.  221 

smilxsia 

ii.  294 

ilK^ 

ii.      8,  71.  2 

smsixsg 

ii.  294,  n.  3 

ilXn^ivog 

i.  252,  11.  3 

s'TTi  sXarrov 

i.  105 

itXix^mia. 

ii.  126 

SmtJKI^VUlffTj 

ii.  378,  n.  1 

il  [LYi 

i.  245,  n.  3 

sTiffvffra&iv 

ii.  361 

ii^rivrig 

i.  466,  n.  2 

IrfTsXsTv 

ii.  264 

ih 

i.  313,  406 

Iri  TO  <7roXu 

i.  105,  205 

iig  avTov 

i.  277 

sffT^xars 

ii.       8,  n.  1 

i/g  ahro'jg 

ii.  303 

sffrt 

i.  466,  n.  2 

dg  X^iff-ov 

ii.  341 

iffvXr}ffa 

ii.  347,  11.  2 

gxaCrw 

i.  126 

W^Cl 

i.  435,  n.  I 

sxdffTog 

i.  245,  n.  2 

iTiPoZuyoZMTsg 

ii.  258,  n.  1 

l/ihrifiriaat 

ii.  223,  n.  2 

STudr} 

i.  188 

'ixhr,iiog 

ii.  223,  n.  2 

svdoxsu 

ii.     69,  n.  5 

sxxaxovfisv 

ii.  189,  n.  1 

ihXoyiag 

ii.  307 

ezXiysiv 

i.    96 

ihXayouixiv 

1  334 

sx.v'fi'^are 

ii.    44,  n.  1 

svodoofxai 

ii.     69,  n.  5 

ex  'TravTuv 

i.  304 

ihrr^oGh/LTov 

ii.  246 

s'/i^iva 

ii.  145 

iuya^iffrr/ffag 

i.  384,  77..  2 

£xrs/vu 

ii.  335,  n.  2 

Zi(jyw[i,i 

ii.  197,  11.  4 

sxTog  ii  fMri 

ii.      8,  n.  2 

tr,iMio\J6Qai 

i.  139 

£xr^w/^a 

ii.     12,  n.  4 

t^vyoffTunTv 

ii.  258,  n.  1 

sXa(p^/a 

ii.  133,  n.  2 

r,Xs^dyj/jbsv 

ii.  189,  n.  1 

sXsyyjg 

ii.  221,  11.  2 

rjXsri/LLsvog 

i.  252, 77.  3 

IfjA^tCiV 

ii.  334,  n.  1 

r,X'7rlxaixsv 

ii.  121,  n.  2 

i[M(paTr/MTS^a 

ii.  198 

7]jJ.U}V 

ii.  280 

£V 

J  i.  313,  406 

r\TT'/\ll(Xj 

i.  204 

ii.  242 

Qd^aTog 

ii.    63,  77.  3 

h 

i.  406 

difJ^sXiog 

i.  139 

h  avr(f) 

i.  277 

dso/j,avTsia 

i.  463,  77.  4 

ivdsxa 

ii.    11,  w.  1 

Qsog 

i.  466, 77.  2 

svdrifjjrjffai 

ii.  223,  11.  2 

driffa-j^i^stv 

ii.    69 

svdrifMog 

ii.  223,  n.  2 

&Xi(36fisvoi 

ii.  202,  n.  2 

'inxa 

ii.  144 

t)X/'\|/£aiv 

ii.  213,  n.  3 

416 


TABLE  OF  GREEK  WORDS  EXPLAINED. 


Vol.  Page 

(  i.  259,  n.  3 

^x/-4//$ 

■^ii.  114,  n.  3 

(     213,  n.  3 

d^agoddXiav 

ii.  317 

&e^ia[i,^roztv 

ii.  157,  n.  2 

6us(r6ai 

i.  188 

h^k 

i.  300,  n.  2 

Ugm 

i.  300 

hgou 

i.  300,  n.  2 

/X,OLi6T7j; 

ii.  170,  71.  4 

/xavoryjra 

ii.  170 

iva 

i.  368 

/ffoTVjra 

ii.  294 

}(pt 

i.  309,  n.  3 

xadd^fiara 

i.  166 

xada^fioi 

i.  166 

x.adi^iTs 

i.  202 

Kai 

i.  126 

xaxot^i^Xiav 

i.  350 

KuXhv 

i.  350,  n.  2 

xaTcrikiUiy 

ii.l62,  191,w, 

Tta^i^Kofiouvrsg 

i.  362,  n.  1 

xar% 

ii.    19 

'/CCiTO,  Qsov 

ii.  273,  n.  1 

zarax^/'xa 

ii.  119 

jiara^TiZiiv 

ii.  400,  71.  4 

Kara^rit^sffOa/ 

i.     63 

xard^riffiv 

ii.  400,  n.  4 

xaTa^rigig 

i.     63,  71.  2 

xar   s^ox^nv 

ii.  368 

xarap/g(/j/X2vo/ 

i.  258 

xaroTrP/'^gC^a/ 

ii.  186 

XSVT^OV 

ii.     63,  71.  3 

x.s(paXi^g 

i.  358,  71.  5 

•/,ri^{j(rffo(isv 

ii.    17 

xXi^^ovofiiTv 

i.  209 

TiOiiJjri&ri 

i.  270,  71.  3 

TLOtvoivia 

i.  335 

xoivmiag 

i.    60 

XOIVUVOt 

ii.  117,  71.  1 

xoToig 

ii.  251, 71.  1 

xoivziv 

i.    96 

7cv(3sia 

i.  122,  n.  1 

KupIou 

ii.  205,  n.  1 

xoJXov 

i.  309,  71.  3 

XsiTov^yia 

ii.  314 

Xiirovoyoi 

ii.  314,  u.  2 

Vol.    Page 

Xoy/^itrdat 

/  i.  424,  71.  2 
1  ii.  320 

Xoyohaihakia 

i.    74 

y^oyov 

i.    96 

r  i.  401,  n.  2 

Xoyoc 

(  ii.    52,  71.  3 

Xoidoosrj 

i.  165 

Xotbo^ia 

i.  165 

Xoidj^ov/M&voi 

i.  165 

f^ad/iTiiisiv 

ii.  157,  n.  2 

/jbax^o^u/MiT 

i.  422,  n.  1 

[Maodv  d&d 

ii.    83,  n.  1 

(jji/jjspiffrai 

i.  262,  71.  1 

/jji^i/xva 

i.  259,  11.  3 

fisr^ov 

ii.  334,  n.  1 

fisrcfjvv/xixojg 

i.    56,  299 

Mri  y'sjoiTO 

i.  217,  71.  3 

Mxy}6ig 

i.    65 

(j^vfMrjTixoJg 

i.  451,  n.  1 

f/jVTjfMOffWOV 

i.  189,  381 

2  (juoo^o(j6(poig 

i.    84 

vai 

J  ii.  133,  n.  3, 
\       134,  71.  1 

VSXPOJfflV 

ii.  203,  71.  3 

vspcog 

ii.     63,  71.  3 

rh 

ii.    39,  71.  2 

vTj'rtd^STS 

i.  452,  71.  3 

y/jffrsiaig 

ii.  251,  71.  1 

vr/.ri 

ii.    63,  n.  3 

f  ii.     63, 71.  3, 

vT/Cog 

\         63,  n.  4 

voTjfjbara 

ii.  153,  71.  2 

VOfJjtx) 

i.  452,  71.  3 

^ 

/  i.  443,  71.  3, 
t      445,  71.  2 

vovg 

o/xodofirj^'^ffsrai 

i.  283,  n.  2 

oXc^g 

i.  179 

o/jjoovfftog 

ii.  196,  11.  1 

onofia'f^ofisvog 

i.  193,  n.  4 

6-7rXlry}g 

ii.  252,  71.  1 

QTrraaiag 

ii.  366,  n.  2 

offr^oc/iivog 

ii.  201,  71.  5 

offT^axov 

ii.  201,  71.  5 

on 

i.  396 

on 

i.    65,  396 

„ 

/  ii.  133,  71.  3, 

O'J 

1       134,  n.  1 

TABLE  OF  GREEK  WOllDS  EXPLAINED. 


417 


Vol  Page 

VoL  Page 

oi^gv 

i.  276 

ffa^iSdruv 

ii.     68 

ovdivog 

i.  119 

ffri,'Maivu 

i.     64,  n.  3 

ohhivcia 

i.    91 

ff-/.iuog 

ii.  201,  n.  5 

OVX   iffTI 

i.  368,  n.  4 

CKO-rrouvTOJV 

ii.  214,  n.  5 

ovru 

i.  309 

ffopia 

i.  401,  n.  2 

o^daXfAov 

ii.     59,  n.  1 

ffo^iag 

i.    96 

op^'j^w/xara 

ii.  322,  71.  3 

Go(pog 

i.    81,  n.  1 

'Traida'yujyovg 

i.  169,  n.  3 

6'7rXdyyn/ci 

ii.  281,71.  1 

'TCCPayysXXsiv 

i.  364 

ffrsXXofMivoi 

ii.  300,  n.  4 

<xaodbii6og 

ii.  368,  n.  5 

GTivoTg 

ii.  203,  n.  1 

'Ka^a.boffiii 

i.  351 

GTiVOyjt)^0\J{J,iVQt 

ii.  202,  n.  2 

'jraocczaXsTcfdai 

/  i.  463 
\ii.  114 

CTooyn^ 

ii.  256,  n,  2 

b 

flT^ars-jsrai 

i.  293,  n.  1 

•jragaxaXwv 

ii.  lll,w.  1 

Guyyoa$7i 

i.    69,  n.  3 

'jraoccx.Xrjffig 

/  i.  463,  n.  2 
tii.  114 

GvyKPivsadai 

i.  114 
i.  114 

^a^oivo,u.og 

ii.  258,  n.  2 

Gvyy^povog 

ii.  370,  71.  3 

'7:ao9oyoii 

ii.  353 

G-jtr,rriTrig 

i.    81,71.3 

'Traohrtdta. 

ii.  182 

Gvfi-Trddsict 

i.  412 

'TTii^oTg 

i.  100,  n,  1 

Gxjix'zdkiav 

ii.  362 

mi^dt^MV 

ii.  Ill,  n.  1 

G'ofL^p'sgov 

i.  400 

mvrr,y.oGr7]v 

ii.    73 

GVV 

ii.  122,71.2,244 

TTioi 

i.  166 

G-jvcc'jafiiyvxjG&ai 

i.  190,  n.  1 

'TTioiKaddp/j.aTO, 

i.  166,  n.  5 

G\)nx.boyJ)y 

i.    53 

'TTS^ITlfiVai 

i.  411,  w.  1 

6\)n^y(jZ\/Tig 

ii.  244 

^iPi-y^rjfMa 

i.  166 

GvvvTov^youvruv 

ii.  122,  7J.2 

irioiTioiUroi.i 

.     i.  422 

Gp^ayig 

ii.  140 

'TTliciVOV 

i.  100 

rsXri 

i.  329 

rrXzovi^iav 

ii.  308 

rsXs/og 

i.  102 

'nrXrj^ufia. 

i.  405,  n.  0 

Tl[Jji\V 

i.  411,  n.  1 

'TTVSVfJ.a 

/  i.  115,71.4, 
1      445,  n.  2 

ri[ucag 

Tivsg 

i.  220 
i.  210 

'TTVSVfLOCTa 

i.  466,  n.  2 

Tivog 

i.  215 

'TTvsv/jbccTr/Jjg 

ii.    50,  n.  1 

rh 

i.  196 

ToXuya/x/a 

i.  225,  226 

yg 

ii.  376,  71.  2 

'n-oXuarjfMov 

i.  420 

h'TraXkay^v 

i.  100 

rrovriohg 

i.  196 

UT6^ 

ii.    36 

'To^wg 

i.  193,  n.  4 
i.  350,  355 

V'^s^^oXriv 

/ii.  117,71.2, 
t       212,  71.  2 

'jrpo6U)Xou 

ii.  152,  n.  4 

Itts^^oXitcov 

ii.  212,  n.  2 

'TT^OffUl'ffU 

ii.  200,  n.  4 

VTTS^^oXlKUg 

ii.  212,  n.  2 

'T^urorv'^rov 

i.  350 

•j'TTS^  bbva{Miv 

ii.  117,  n.  2 

IrifMara 

ii.  369   n.  2 

b'TTi^i-KTimGdcti 

ii.  334,  n.  1 

'^ITfi 

ii.    59 

'wxisixnivu 

ii.  335,  n.  2 

|o-r^ 

ii.    59 

v<7re^  Tlfiuv 

i.  189,  n.  1 

^{jsrat 

ii.  121,  n.  2 

i/Tgg  u/j,uv 

ii.  124 

^•jtfgra/ 

ii.  121,  n.  2 

I'TTi^moiGGiijofLai 

ii.  269,  n.  1 

VOL.  n. 

2d 

418 


TABLE  or  GREEK  WORDS  EXPLAIKED. 


Vol.  Page 

Vol  Page 

'J-7r0fMvfj 

ii.  249,  71.  2 

X^idv 

ii.  131,  n.  1 

V':ro/xsvov(fiv 

i.  108,  n.  1 

XH" 

ii.  131,  71.  1 

U'TrovP'youvTOjv 

ii.  122,  n.  2 
ii.  221,  n.  2,  306 

,  p^a^/o/xara 

j  i.  58,  403,  n.  4 
1  ii.  251,  n.  2 

v'TOG-ariKog 

ii.  307,  n.  2 

yii^OTwriGavTic 

'  ii.  300,  71,  3 

hrroGraTr/.ujg 

ii.  307,  n.  2 

YjiodTmcL 

ii.  300 

v'^ru'TridZ^siv 

i.  310 

X?.o'735 

i.     64,  n.  4 

vffrs^sT6dat 

i.    57 

yjtjffTs-jsffdai 

i.  422 

(pitdofxai 

ii.  372,  n.  1 

yjuj/Mvoi 

i.  258 

(p/XavrIa 

ii.  389,  n.  '6 

•vj/aAw 

i.  447,  n,  4 

(poMsvg 

ii.  375,  n.  4 

■^rjAapriffiiav 

i.    87,  n.  1 

(po^sffuf/jsv 

ii.    55 

-^vyj  ^ 

i.  115,  w.  4 

(pu6rA.lv 

ii.    50,  n.  ] 

-y^/vyi/iov 

i.    50,  n.  1 

(pvffig 

i.  361,  n.  1 

. 

j  ii.  126 

(puv^ 

i.  440,  n.  4 

Wj* 

\  ii.  164,  n.  1 

TABLE  III. 


OF  HEBREW  WORDS  EXPLAINED. 


Vol.  Page 

(  i.  107 
lii.  193,  n.  2 
ii.  193,  n.  2 

X^J-DX 

i.  245,  n.  3 

pX 

i.  448,  71.  3 

D'l^'N 

ii.  241 

HDD 

i.  107,  n.  1 
ii.  259,  n.  2 

n^-in 

ii.  307 

P 

ii.  368,  71.  5 

-in"i 

ii.  369,  n.  2 

D'^jnn 

ii.  252,  71.  5 

i.  189,  n.  3 

ii.  153 

i.  217,  n.  3 

m-on 

ii.  256,  n.  2 

Dnn 

ii.  80,  n.  4,  82 

nnn 

i.  204,  n.  2 
i.  190,  n.  1 

mn'' 

i.  326 

1U3 

Vol.  Page 

ii.  214,  n. 

1 

nb 

i.  283,  n. 
i.     64,  ». 

2 
4 

^KO  li^D 

ii.  212,  n. 

2 

n^no 

i.  108,  n. 

1 

K^SJ 

c  i.  115,  w. 
hi>     51 

4 

")SD 

i.     81 

OnDD 

i.    81 

noly 

ii.     24,  n. 

1 

ri:i-'i^ 

ii.  140,  n. 

4 

nay 

ii.  358,  n. 

1 

D*nD 

ii.  368,  n. 

5 

nna 

ii.  155,  w. 

1 

nn 

i.  115,  n. 

4 

ii.  246 
ii.  347,  n. 

2 

njnn 

i.  443,  n. 

3 

Dn 

i.  102 

GENERAL  INDEX. 


*4(.*  The  Referknces  are  to  the  Volumes  and  Pages. 


AcHAiA,  Corinth  was  a  city  of,  i.  37  ; 
the  household  of  Stephanas  were  the 
first-fruits  of,  ii.  77. 

Achilles  Tatius  quoted,  i,  262,  n,  1. 

Adam,  why  Christ  is  called  the  last,  ii. 
62,  .53  ;  Christ's  superiority  to,  52, 
od;  entailed  ruin  upon  himself  and 
his  posterity,  53 ;  his  body  was  form- 
ed from  the  earth,  54. 

Adam's  Roman  Antiquities,  quoted,  ii. 
41,  w.  2. 

Adoption,  effectual  calling  is  an  evi- 
dence of,  i.  60;  is  the  source  of  the 
choicest  blessings,  10.9  ;  the  grace 
of  Christ  was  the  procuring  cause  of 
it,  ii.  404. 

^schylus  quoted,  i.  429,  n.  1 . 

Afflictions  are  the  means  of  purifying 
the  people  of  God,  i.  140;  are  evi- 
dences of  fatherly  love,  393;  are  in 
various  ways  useful  to  believers,  394 ; 
reasons  why  Christians  have  a  more 
than  ordinary  share  of,  ii.  22,  23 ; 
are  to  the  wicked  tokens  of  the  curse 
of  God,  ii.  112. 

Afrania,  Caia,  the  wife  of  a  Roman 
Senator,  her  effrontery,  i.  468. 

Alciat,  Andrew,  Calvin  studied  law 
under  him,  ii.  92,  93. 

Alembert  quoted,  ii.  94. 

Alexander's  Paraphrase  on  1  Cor.  xv. 
quoted,  ii.  8,  w.  2,  44,  n.  1. 

Allegorical  interpretation  of  Scripture, 
absurdities  connected  with,  i.  294  ; 
injurious  eff*ects  of,  ii.  174,  175. 

Almsgiving  resembles  sowing,  ii.  308, 
309;  liberality  in,  estimated  by  God 
from  the  disposition,  rather  than 
from  the  sum,  309  ;  is  a  sacrifice, 
310;  liberality  in,  draws  down  the  Di- 
vine blessing,  310;  the  neglect  of  it 
involves  unrighteousness,  313. 

Ambition  must  be  carefully  guarded 


against,  i.  124,  274  ;  is  injurious 
to  the  interests  of  the  Church,  436, 
470. 

Ambrose  quoted,  i.  140,  191,202,  444; 
ii.  34,  i28,  149,  193,  199,  355, 
392. 

Anacharsis,  a  Scythian  philosopher, 
quoted,  i.  441,  ji.  2. 

Anastrophe,  a  figure  of  speech,  i.  126, 
n.  1. 

Anathema,  meaning  of  the  term,  ii.  80. 

Angels,  in  what  sense  they  will  be 
judged  by  the  saints,  i.  201  ;  are 
sometimes  employed  in  executing 
Divine  judgments,  327;  ministers  of 
religion  are  sometimes  in  Scripture 
called,  359  ;  are  spectators  of  what 
is  transacted  in  the  house  of  God, 
359;  have  Christ  as  their  head,  359; 
what  is  meant  by  the  tongues  of, 
419  ;  have  a  near  view  of  God's 
glory,  430. 

Antigenides,  a  musician  of  Thebes,  a 
saying  of,  i.  435,  n.  2. 

Antiquity,  unduly  exalted  by  Papists, 
i.  369. 

Anthypophora,  a  figure  of  speech,  i. 
281,337;  ii.  349. 

Apollinaris,  his  erroneous  views  as  to 
Christ's  person,  ii.  52. 

ApoUos  was  Paul^  successor  at  Co- 
rinth, i.  65;  ii.  74. 

Apostles,  import  of  the  term,  i.  49; 
Paul's  title  to  be  reckoned  among 
the,  49,  50  ;  Popish  Bishops  have  no 
claim  to  be  reckoned  successors  of, 
171,  301  ;  were  not  at  liberty  to 
bring  forward  any  thing  that  they 
had  not  received  from  the  Lord,  373; 
ii.  9  ;  the  dignity  of  the  office,  235  ; 
Paul  was  not  inferior  to  the  most 
eminent  of  them,  381. 

Arians,  their  erroneous  views  in  refer- 
ence to  the  Trinity,  i.  399  ;  their 
endeavours  to  subvert  the  doctrine 


GENERAL  INDEX. 


421 


of  Christ's  divinity,  ii.  193,  194, 
394. 

Aristophanes  quoted,  i.  166,  n.  2,  310, 
n.  3,  362,  n.  3. 

Aristotle  quoted,  i.  114,  441;  ii.  196, 
n.  1,294,  307,  n.  2. 

Arrian  quoted,  ii.  44, «.  1. 

Arts,  the  liberal,  are  not  condemned 
by  Paul,  i.  75;  their  utility,  82,  83; 
are  vain  without  Christ,  83. 

Assumnce  of  faith,  is  produced  by  the 
Holy  Spirit,  i.  Ill;  the  doctrine  of 
Papists  tends  to  destroy,  112,  156; 
not  to  be  confounded  with  pre- 
sumptuous confidence,  330 ;  the  de- 
sirableness of  it,  ii.  217. 

Aubigne,  Merle  d',  quoted,  i.  xxiii. 

Augustine  quoted,  i.  77,  140,  151, 159, 
185,  203,  205,  231,  286,  n.  2,  387, 
405,444;  ii.  186,  193,  242,  «.  1, 
302,  355,  375. 

Auricular  Confession,  held  by  Papists, 
i.  388. 

B 

Baptism,  involves  a  contract  of  mutual 
obligation,  i.  69;  is  administered  in 
the  name  of  Christ,  70 ;  yet  not  to 
the  exclusion  of  the  Father  and  the 
Spirit,  70  ;  is  connected  with  teach- 
ing, 72  ;  should  be  administered  to 
infants,  243  ;  lias  come  in  the  place 
of  circumcision,  247  -,  the  cloud  and 
the  sea  were  to  the  Israelites  in 
room  of,  313  ;  two  reasons  why  it 
is  specially  in  the  name  of  Christ, 
313  ;  is  productive  of  spiritual  ad- 
vantage, 314;  is  an  ingrafting  into 
Christ's  body,  406;  rendered  effi- 
cacious by  the  Spirit,  406;  for 
the  dead,  what  is  meant  by,  ii.  34- 
38;  the  advantage  of  it  is  not  con- 
fined to  this  life,  36;  imports  our  in- 
terest in  the  resurrection  of  Christ, 
37,  n.  3;  Papists  hold,  that  after 
baptism,  forgiveness  is  procured  by 
means  of  penitence  and  the  keys, 
240,241. 

Barnes  quoted,  i.  423,  n.  2 ;  ii.  42, 7«.  5, 
90,  126,  n.  5,  128,-w.  2,  160,  n.  2, 
170,  «.  6,  212,  «.  2,  281, «.  1,  322, 
n.  3,  347,  n.  2,  358,  n.  1;  366,  n.  1, 
368,  n.  2,  368, «.  5. 

Basil  quoted,  ii.  43. 

Baxter  quoted,  i.  xv,  n.  2  ;  ii.  392,  n.  2. 

Bayle  quoted,  i,  x. 

Beausobre  quoted,  i.  422, «.  3,  472,  n.  1. 

Belial,  import  of  the  term,  ii.  258,  259. 

Bennett,  on  Christ's  preaching,  quoted, 
ii.  291,  w.  1. 


Beza,  his  ode  in  memory  of  Bullinger, 
ii.   81,  n.  2;  his  high    esteem    for 
Wolmar,    92,    94  ;    his  sketch    of 
the  character  of  Wolmar,  95,  96; 
his  epigrams  in  honour  of  Wolmar, 
96,  97;  quoted,  i.  ix,  64,  n.  3,  114, 
».  3,  115,  n.  3,  193,  /?.  4;  ii.  21,??. 
1,   180,  n.  3,   191,  72.  2,  242,  «.   1, 
258, «.  1,  258,  n.  2,  294,  n.  3,  300, 
n.  3,  320,  V.  3,  340,  n.  3,  341,  n.  3, 
351,  H.  2,  361,  n.  4. 
Bibliander,  Theodore,  quoted,  ii.  81. 
Biblical  Cabinet,  quoted,  i.  196,  n.  3, 
326,  n.  1,413,  n.  1,443,  n.  3,448, 
n.  5;  ii.  18,  w.  3,  88,  157,  «.  2. 
Billroth  on  the  Corinthians,  quoted,  i. 
326,  n.  1,  413,  n.  1;  ii.  18,  w.  3,88, 
157,  w.  2,251,  n.  2. 
Bishops,  Popish,  have  no  claim  to  be 
reckoned  successors  of  the  Apostles, 
i.  48,  49,  171,301. 
Blindness  of  man's  understanding,  i. 
85;  is  sometimes  ascribed  to  the 
influence  of  Satan,  ii.    194,    195; 
is  at  other  times  ascribed  to  God, 
ii.  195. 
Bloomfield  quoted,  i.  1 00,  n.  1, 1 93.  «.  4, 
262,  n.  1,  295,  n.  1,343,  «.4,358,n. 
5,  396, «.  2,  422, «.  1,  423,  n.  2,  424, 
n.  2,  442,  71.  1  •,  ii.  8,  «.  1,  1 1,  «.  4, 
50,  n.  1,  63,  n.  3,  83,  n.  1,  114,  n.  1, 
114,  «.  3,  116,72.4,   128,  n.  2,   131, 
n.  1,  140,  72.  4,   149,  n.  1,   163,  n.  1, 
164, 72.  3,  201, 72.  5,  203, 72.  1,  205, 
n.  1,  212,  72.  2,  249,  72.  2,  251,  n.  1, 
280,72.  1,312,72.  2,320,72.  2. 
Bread,  the  breaking  o/,  a  general  term 
•  to  denote  the  Lord's  Supper,  i.  336; 
in  what  respect  it  is  represented, 
in  connection  with  that  ordinance, 
as  ihe  Lord''s  body,  376-378. 
Brown's  (Rev.  Dr.  John)  Expository 
Discourses  on  Peter,  quoted,  ii.  44, 
V.  1,  78,  72.  2,  245,  72.  1. 
Brown's  (Rev.  Dr.  William)  History 

of  Missions,  quoted,  i.  xxii,  72.  2. 
Budaeus  quoted,  i.  114,  166,  310;  ii. 

128,  306. 
Bull,  Bishop,  quoted,  ii.  116, 72.  4. 
Bullinger  quoted,  ii.  81  ;  Beza's  ode  in 

memory  of  him,  81,  72.  2, 
Bunyan's  Allegorical  Works,  quoted, 

ii.  379, 72.  2. 
Burgesse  on  2  Cor.  i.  quoted,  ii.  p.  110, 

72.   3,    111,72.    1,   111,72.4,     117,72.    1, 

117,72.  2,  119, 72.  1,  122,72.2,  308, 

72.  2,  337, 72.  2,  349,  72.  3. 
Bush's   Notes  on  Exodus,  quoted,  ii. 

296, 72.  3. 
Bythner  quoted,  ii.  256,  72.  2. 


422 


GENERAL  INDEX. 


Calling,  necessary  on  the  teachers  of 
the  Church,  i.  48 ;  a  twofold,  49;  a 
worldly,  ought  not  to  be  rashly 
abandoned,  246,  248  ;  that  of  Pas*^- 
tors  involves  a  close  tie,  300,  301  ; 
of  believers.  See  Effectual  calling. 
Callimachus  quoted,  i.  270,  «.  3. 
Calmet  quoted,  i.  169,  n.  1. 
Calvin  was  frequently  urged  by  Farel 
to  write  Commentaries  on  the 
Scriptures,  i.  vi;  dedicated  in  the 
first  instance  his  Commentary  on 
First  Corinthians  to  James  of 
Burgundy,  ix  ;  his  dispute  with 
James  of  Burgundy,  ix ;  suppressed 
his  dedication  to  James  of  Bur- 
gundy, x;  wrote  a  second  dedica- 
tion, addi-essed  to  Galeacius  Carac- 
ciolus.  Marquis  of  Vico,  x;  studied 
Greek  under  Melchior  Wolmar,  ii. 
92;  dedicated  to  Melchior  Wolmar 
his  Commentary  on  Second  Corin- 
thians, 92;  studied  law  under 
Andi'ew  Alciat,  93;  wrote  many 
of  his  Commentaries  amidst  scenes 
of  turmoil,  99. 
Camerarius,  Joachim,   quoted,  ii.  95, 

258,  «.  1,  372,  «.  1. 
Campbell  on  the  Gospels,  quoted,  ii. 

180,  «.  3  ;  375, «.  4. 
Capito,    Wolfgang,     quoted,    ii.     82  ; 
Calvin's  intimacy  with  him,  82,  n.  2. 
Caracciolus,     Galeacius,     Marquis    of 
Vico,  was  converted  to  the  Protes- 
tant faith,  i.  xiv;  through  the  in- 
strumentality   of    Peter     Martyr 
VermiHus,  xvi;  interestingly  com- 
pared with  Moses,  xviii,  xix ;  for- 
sakes country  and  kindred  for  the 
sake   of    Christ,   xx  ;  his  parting 
interview  with  his  wife  and  family, 
xxi,   xxii;  takes  up  his  residence 
at  Geneva,  xxii;  his  intimacy  with 
Calvin,  xxii;   contracts  a   second 
marriage,   xxii;  a  noble  saying  of, 
xxiii;  his  death,  xxiii. 
Celibacy,  was  unduly  extolled  among 
the  Corinthians,  i.  222  ;  rash  vows 
of,  232;  appalling  effects  of  enjoin- 
ing it  upon  the  clergy,  233  ;  some 
advantages  attendant  upon  it,  258, 
259  ;   not   enjoined  by  Paul  upon 
any  one,  263 ;  on  wliat  grounds  it  is 
to  be  desired,  263  ;  is   seemly   in 
some,  and  not  in  others,  265. 
Centumviri,  The,  among  the  Romans, 
the  name  not  strictly  applicable,  i. 
324. 


Ceres,  a  heathen  goddess,  i.  373. 
Chalmers,  Dr.,  on  the  Romans,  quoted, 

ii.  78,  71.  2. 
Charnock    quoted,    i.  189,   n.    1  ;    ii. 
170,  n.  4,  188,  n.  1,  197,  n.  1,  230, 
n.  1. 
Chastity,   peculiarly  requisite   on  the 
part  of  believers,  i.  217,  219,  220; 
must  extend  to  the  soul  as  well  as 
to  the  body,  262. 
Children,   of  believers   ought    to    be 
baptized,  i.  243;  we  ought  to  be,  in 
malice,  not  in  understanding,  453. 
Chloe,  a  Christian  convert  at  Corinth, 

i.  64. 
Christ,  a  proof  furnished  of  his  divi- 
nity, i.53-,  believers  are  members  of 
his  body,  56;  his  supremacy  in  the 
Church,  66,  67;  believers  are  re- 
deemed by  his  blood,  68;  his  death 
is  the  sole  ground  of  salvation,  69; 
baptism  is  administered  in  his  name, 
70;  is  the  medium  of  every  bless- 
ing, 94  ;  is  the  one  Master,  124;  is 
the  only  true  foundation,  134;  is 
the  appointed  Judge,  154;  what  it 
is  to  assemble  in   his  name,   183, 
184;  reigns  in  the  Chui'ch,  while 
Satan  reigns  out  of  it,  185;  is  the 
Antitype  of  the  legal  ceremonies, 
189;  his   people  will  be   assessors 
with  him  in  the  judgment,  199;  is, 
with  all  his  blessings,  communicated 
to  us  by  the  Spirit,  212;  the  con- 
nection between  him  and  believers, 
217,   219;  is   the  one  Lord,   278; 
his  flesh  is  the  means  of  our  life, 
320  ;  a  proof  of  his  eternity,  325  ; 
was  the  Leader  of  the  Israelitish 
people,  326 ;  believers  are  united 
together  by  his  blood,  335;  his  ex- 
ample alone  is  to  be  implicitly  fol- 
lowed, 350;  as  Mediator  is  inferior 
to  the  Father,  while,  as  God,  he  is 
the  equal  of  the  ^^ather,  353 ;  is  the 
head  of  the  angels,  359  ;  the  Lord's 
Supper  repi'esents  him  as  crucified, 
38 1 ;    believers   are   his    mystical 
body,  405;  the  name  is  sometimes 
applied  to  the  Church,  405  ;  is  the 
Vicegerent  of  the   Father  in   the 
government  of  the   world,  ii.  31; 
will  in  the  end  restore  the  kingdom 
to  the  Father,  32;  his  superiority 
to  Adam,  52,  53  ;  why  he  is  called 
the  last  Adam,  53  ;  is  more  than  a 
mere  man,  53  ;  his  second  advent 
will  be  sudden,  69  ;  the  vast   im- 
portance of  love  to  him,  80;  is  the 
sum  of  all  spiritual  doctrine,  136; 


GENERAL  INDEX. 


428 


it  is  ill  him  that  all  the  promises 
are  ratified,  137;  is,  in  I'espect  of 
grace,  not  of  essence,  the  universal 
soul,  185;  is  the  image  of  God,  196; 
has  redeemed  his  people,  to  be  his 
peculiar  possession,  231  ;  his  human 
nature  not  absorbed  by  the  divinity, 
232;  retains  his  humanity,  232  ;  is 
the  true  Emmanuel,  237  ;  his  com- 
ing as  our  Redeemer  originated  in 
Divine  love,  237  ;  his  sacrifice  ap- 
peased the  Father's  anger,  238;  his 
expiation  is  the  sole  ground  of  par- 
don, 240,  241  ;  in  what  respect  he 
was  made  sin  for  us,  241,  242  ;  is 
an  all  perfect  pattern  of  love,  290  ; 
those  that  excel  in  piety  are  his 
glory,  303 ;  it  is  a  distinguished 
honour  to  be  one  of  his  servants, 
358  ;  his  grace  was  the  procuring 
cause  of  our  adoption,  404. 

Christianity,  without  the  cross,  a  mere 
delusion,  ii.  206. 

Christians  ought  to  be  distinguished 
by  self-denial,  i.  31,  35;  none  but 
sanctified  persons  are,  52  ;  are 
members  of  Christ's  body,  56  ;  are 
imperfect  while  they  remain  on 
eax-th,  58 ;  need  have  no  fear  of 
death,  61 ;  their  final  perseverance, 
6 1 ;  a  state  of  variance  peculiarly 
unbecoming  in  them,  62  ;  ought  to 
be  united  in  affection,  as  well  as  in 
doctrine,  63  ;  are  redeemed  by  the 
blood  of  Christ,  68;  derive  every 
blessing  from  Christ,  94 ;  are  dis- 
tinguished above  believers  who 
lived  under  the  law,  1 04  ;  need  to 
be  icatered  by  the  word,  128;  are 
the  temples  of  God,  142;  should  be 
grieved  for  the  sins  of  others,  181 ; 
while  in  tliis world,  are  intermingled 
with  the  wicked,  191,  192;  will  be 
assessors  with  Christ  in  the  judg- 
ment, 1 QQ  ;  are  forbidden  to  exer- 
cise a  spirit  of  revenge,  206 ;  must 
carefully  shun  the  pollutions  of  sin, 
216;  their  close  union  to  Christ, 
217;  even  their  bodies  are  temples 
of  the  Spirit,  220  ;  are  not  their 
own,  220 ;  must  devote  their  bodies 
as  well  as  their  souls  to  God,  221 ; 
their  childi-en  ought  to  be  baptized, 
243 ;  ought  not  to  set  their  hearts 
supremely  on  earthly  things,  257, 
25 H  ;  their  best  actions  are  imper- 
fect, 304;  feed  upon  Christ's  flesh, 
320  ;  are  united  together  by  his 
blood,  335 ;  their  afflictions  are 
evidences  of  God's  fatherly   love, 


393;  ought  to  have  a  mutual  fellow- 
feeling,  412;  were  unrelentingly 
persecuted  by  Nero,  421 ;  the  per- 
fection to  which  they  will  ultimately 
attain,  429;  reasons  why  their  out- 
ward condition  has  been  usually 
worse  than  that  of  others,  ii.  22, 
23 ;  their  families  should  be  so 
many  little  churches,  78  ;  require 
to  be  stript  of  self-confidence,  119, 
120 ;  should  help  each  other  by 
mutual  intercession,  122  ;  their 
afflictions  are  light,  in  comparison 
with  the  glory  that  awaits  them, 
212;  quit  this  Hfe  wilHngly,  216; 
while  here,  are  in  a  state  of  exile, 
218  ;  I'equire  to  be  completely 
armed,  252  ;  must  keep  aloof  from 
partnership  with  the  wicked,  259  ; 
find  occasion  of  joy  even  in  afflic- 
tion, 285  ;  their  life  is  a  perpetual 
warfare,  321  ;  should  be  affected 
with  the  maladies  of  the  Church, 
389. 

Chrysostom  quoted,  i,  54,  56,  64,  100, 
n.  1,  162,  184,  191,  192,  197,  201, 
202,  309,  368,  369,  400,  402,  413, 
416,  420,  435,  436,  445,  455,  457; 
ii.  11,  12,  n.  1,  29,  68,  79,  n.  1, 
117,  n.  1,  119,  131,  140,  w.  5,  148, 
149,  152,  161,  «.  3,  189,  193,  199, 
21 1,  212,  n.  2,  218,  221,  «.  2,  250, 
251,  255,  n.  1,  257,  268,  280,  299, 
320,  339,355,  373,384,392. 

Church,  The,  cannot  be  expected  to  be 
free  from  spots,  i.  51  ;  tokens  of  a 
true,  51,  52;  in  what  its  unity  con- 
sists, 67  ;  the  blood  of  Christ,  and 
of  the  martyrs,  constitutes,  accord- 
ing to  Papists,  a  treasure  of,  68  ; 
is  founded  upon  Christ,  134-136; 
should  feel  grieved  for  the  faults 
of  its  individual  members,  1 80, 1 8 1 ; 
has  the  power  of  discipline  com- 
mitted to  it,  181 ;  that  of  the  Israel- 
ites was  a  true  Church,  328  ;  its 
symmetry  consists  of  a  manifold 
unity,  397,  398 ;  of  Christ,  consti- 
tutes one  body,  404,  405  ;  in  the 
house,  what  is  meant  by,  ii.  77, 
78. 

Cicero  quoted,  i.  64,  n.  3,  69,  n.  3,  265, 
301,  n.  2,  350,  «.  2,  352,  ».  3,  375, 
71.  3,  401,  n.  1,  413,  n.  2,  474,  «.  2  ; 
ii.  36,  n.  2,  41,  w.  2,  157,  n.  3,  163, 
«.  1,  166,  n.  3,  217,  «.  1,  300,  n. 
3,  337,  n.  3,  361,  n.  4,  364,  n.  2. 

Circumcision,  The  Jews  gloried  in,  i. 
247;  baptism  has  come  in  room  of, 
247. 


424 


GENERAL  INDEX. 


Cities,  Mercantile,  the  vices  usually 
prevalent  in  them,  i.  38,  208. 

Clarke,  (Dr.  Adam,)  ii.  11, «.  1,  70,  n.  2, 
70,  n.  3,  125,  n.  1,  182,  n.  2,  189, 
«.  1,  210,  7^.  3,  3.59,  n.  3,  366,  n.  2. 

Clement  quoted,  i.  108,  n.  1. 

Cloud,  The,  in  the  wilderness,  was,  in 
a  manner,  a  baptism,  i.  313. 

Codes,  Publius  Horatius,  his  daring 
intrepidity,  ii.  307,  n.  1, 

Coliphium,  a  kind  of  food  made  use  of 
by  wrestlers,  i.  309. 

Collection,  in  behalf  of  the  poor  saints 
at  Jerusalem,  ii.  67,  68,  283,  284, 
304. 

Communion  between  Christ  and  his 
people,  i.  60,  61,  219;  of  Christians 
with  each  other,  ii.  209,  210,  295. 

Communication  of  properties,  in  con- 
nection with  the  person  of  Christ, 
i.  326. 

Confession,  Auricular,  held  by  Papists, 
i.  388. 

Confidence,  assurance  of  faith  differs 
from  presumptuous,  i.  330  ;  in  our- 
selves is  d  spleasing  to  God,  ii.  120. 

Conjecture,  Moral,  Papists  teach  that 
we  ought  to  be  satisfied  with,  i. 
112;  ii.  397. 

Conscience,  the  advantage  arising  from 
a  good,  i,  157;  must  not  be  bound 
by  the  enactments  of  men,  264  ; 
nothing  ouj!;ht  to  be  done  with  a 
doubting,  280;  opposition  to,  is  the 
highroad  to  ruin,  283;  care  should 
be  taken  not  to  hurt  a  weak,  345 ; 
a  faithful  exhibition  of  truth  tends 
to  ai'ouse,  457;  the  importance  of 
an  upright,  ii.  337;  an  evil,  dreads 
God,  388. 

Consecration,  Popish,  is  a  kind  of  sor- 
cery derived  from  heathens,  i.  334. 

Contentions,  pride  is  the  cause  of  all, 
i.  1 58  ;  Christians  warned  against, 
198,  362;  ii.  388. 

Contentious,  who  are  to  be  reckoned 
such,  i.  362,  363. 

Continencv,  rash  vows  of  perpetual,  i. 
232;  all  have  not  the  gift  of,  233; 
must  extend  to  the  mind  as  well  as 
the  body,  262  ;  vows  of,  tend  to 
insnare,  263,  267. 

Conversion,  that  of  the  Corinthians  was 
efi'ected  through  Paul's  instrumen- 
tality, i.  170,  289  ;  God  is,  in  every 
case,  the  efficient  cause  of,  289. 

Corinth,  a  city  of  Achaia,  i.  37  ;  was 
destroyed  by  Mummius,  37  ;  was 
afterwards  rebuilt,  37  ;  the  vices 
that  prevailed  in  it,  38,  20B  ;  was 


frequented  by  merchants  from  all 
nations,  208. 
Corinth,  Church  of,  was  planted  by 
Paul,  i.  37  ;  was  infested  with 
many  distempers,  50  ;  was,  not- 
withstanding, recognised  by  Paul 
as  a  Church  of  Christ,  5 1  ;  retained 
fundamental  doctrine,  51 ;  dissen- 
sions prevailed  in,  65-67  ;  the  ex- 
traordinary abundance  and  variety 
of  its  spiritual  gifts,  465. 
Corinthian  Christians,  were  distinguish- 
ed by  spiritual  gifts,  i.  57  ;  gloried 
in  their  respective  teachers,  124  ; 
their  arrogance  reproved,  152  ; 
Paul  was  their  spiritual  father,  1 68, 
170;  their  laxity  of  discipline,  179  ; 
their  self-glorying  condemned,  1 86; 
reproved  for  their  vexatious  law- 
suits, 198-207  ;  had,  before  their 
conversion,  been  addicted  to  the 
woi'st  vices,  208  ;  some  had  been 
addicted  to  one  vice,  others  to 
another,  210,  211  ;  are  warned 
against  a  relapse  into  sin,  211  ; 
their  abuse  of  liberty,  214;  their 
extravagant  admiration  of  celibacy, 
222  ;  associated  with  idolaters  in 
their  idol-feasts,  272  ;  were  self- 
complacent,  275  ;  were  the  seal  of 
Paul's  apostleship,  290  ;  Paul  la- 
boured among  them  gratuitously, 
298  ;  were  in  danger  of  falling  back 
into  licentiousness,  324  ;  assembled 
for  religious  purposes /c/;-  the  icorse^ 
365  ;  were  taken  up  with  their  own 
particular  interests,  365  ;  reproved 
for  their  corrupt  observance  of  the 
Lord's  Supper,  368  ;  were  chas- 
tised for  their  unworthy  observance 
of  the  Lord's  Supper,  390  ;  ne- 
glected the  gift  of  prophecy^  while 
they  gave  an  undue  preference  to 
that  of  tongues,  417  ;  some  of  them 
had  begun  to  entertain  doubts  as  to 
a  resurrection,  ii.  G  ;  their  fickle- 
ness repi'oved,  8,  9  ;  boasted  of 
their  superior  wisdom,  44  ;  are 
charged  Isy  Paul  with  ignorance  of 
God,  45  ;  are  reproved  by  him  for 
ingratitude,  335,  383  ;  Paul's  rea- 
sons for  labouring  among  them  gra- 
tuitously, 384  ;  the  vices  which  pre- 
vailed among  them,  388,  389. 

Cornelius  a  Lapide  quoted,  ii.  37,  n.  1. 

Cranmer's  version  of  the  Scriptures 
quoted,  i.  331,  n.  3,  371,  «.  2,  422, 
n.  2,  444,  n.  1;  ii.  131,  n.  1,  320,  n. 
1,  341,  H.  3,  354,  «.  1,  372,  n.  1. 

Cross  of  Christ,  all  the  wisdom  of  be- 


GENERAL  INDEX. 


425 


lievers  is  comprehended  in,  i.  74; 
the  means  of  our  redemption,  74, 
75  ;  preaching  of,  reckoned  foolish- 
ness by  the  world,  78  ;  without  it 
Christianity  is  a  mere  delusion,  ii. 
206  ;  the  abasement  involved  in  it, 
394. 

Cup,  ofblesnng,  import  of  the  expres- 
sion, i.  334  ;  Papists  withheld  it 
from  the  people  in  the  ordinance 
of  the  Supper,  383  ;  by  withholding 
it,  the  ordinance  of  the  Supper  is 
maimed,  390. 

Curiosity,  a  spirit  of,  ought  not  to  be 
indulged,  i.  1 37.  427;  injurious  con- 
sequences of  indulging,  ii.  370,371. 

Cyprian  quoted,  i.  77,  140,  160. 


D 

D'Alembert.     *SVe  Alembert. 

Day,  of  the  Lord,  the  bringing  of  the 
truth  to  licrjit  may  be  regarded  as 
a,  i.  1 37,  1 38  ;  man's,  what  is  ir.eant 
by,  153;  the  last,  will  put  an  end 
to  all  the  glories  of  this  woi'ld,  ii. 
130. 

D'Aubigne.     See  Aubigne. 

Deacon,  the  office  of,  i.  416. 

Death,  to  believers  is  not  deadly,  ii.  29; 
the  Apostles  were  incessantly  ex- 
posed to  it,  39  ;  yet  regarded  it 
with  magnanimity,  39  ;  all  natu- 
rally view  it  with  horror,  216  ;  on 
what  ground  it  is  desired  by  be- 
lievers, 219  ;  why  it  was  so  much 
dreaded  by  some  of  the  ancient  be- 
lievers, 223,  224. 

Demosthenes  quoted,  i.  69,  ti.  3,  81,  n. 
2,  258,  n.  2 ;  ii.  286,  n.  1 ,  31 4,  w.  2, 
— his  celebrated  oath,  ii.  39. 

Dick's  Lectures  on  Theology,  quoted, 
i.  ;-79,  n.  1  ;  ii.  52,  n.  3,  140,  n.  6, 
221,  «.  2. 

Diodati  quoted,  ii.  262,  n.  2. 

Diodorus  Siculus,  quoted,  i.  311,  w.  1. 

Diogenes  Laertius,  quoted,  ii.  186,  n.  1. 

Dionvsius  of  Halicarnassus,  quoted,  i. 
281,  w.l. 

Dionyi;ius,  the  pretended  Areopagite, 
ii.  370. 

Discipline,  the  Church  is  furnished 
with  the  power  of,  i.  181,  the  ne- 
glect of  it  is  sinful,  182,  remissness 
of  the  Corinthians  in  the  exercise 
of,  182,  must  be  exercised  with 
strictness,  but  at  the  same  time  with 
equity  and  clemency,  ii.  150;  un- 
due severity  in  it  gives  Satan  a 
handle,  151. 


Disputers  of  this  world,  who  are  meant 
by,  i.  81. 

Divisions  of  the  Scriptures  into  chap- 
ters, often  injudiciously  made,  i. 
177,  349,418;  ii.  145. 

Doctrine,  a  general,  drawn  from  a  par- 
ticular case,  i.  187,  204;  nothing 
more  pestilential  than  corrupt,  ii. 
43;  two  ways  in  which  it  may  be 
corrupted,  163;  must  be  accom- 
panied with  exhortations,  24  4;  must 
be  tried,  whether  it  is  from  God, 
393;  when  ascertained  to  be  from 
God,  must  be  implicitly  received, 
393,  394. 

Doddridge  quoted,  ii.  286,  n.  1,  36G, 
n.  1. 

Door,  the  term  used  figuratively  to 
mean  an  opportunity,  ii.  73,  155. 


Earnest,  the  Holy  Spirit  is  given  to 
believers  as  an,  i.  57  ;  why  the 
Spirit  is  so  termed,  ii.  140,  220. 

Edification  of  the  Church,  questions 
not  tending  to,  ought  to  be  avoided, 
i.  137,427;  Christians  should  make 
it  their  endeavour  to  promote,  437; 
Paul  mentions  four  different  kinds 
of,  438;  ministers  of  religion  are 
specially  bouud  to  make  it  their 
aim,  ii.  398. 

Edwards,  President,  quoted,  i.  361, 
n.  1. 

Effectual  calling,  leads  to  holiness,  i. 
52,  53;  perfection  in  holiness  is 
its  ultimate  design,  i.  58;  is  a  fruit 
and  token  of  election,  59;  is  an  evi- 
dence of  adoption,  60. 

Effeminate,  who  are  no  termed,  i.  208. 

Election,  holiness  of  life  springs  from 
it,  i.  53;  the  Spirit  alone  is  the  true 
witness  of  it,  59;  effectual  calling 
is  the  fruit  and  token  of  it,  59. 

Eloquence,  not  neces^^arily  opposed  to 
the  simplicity  of  the  gospel,  i.  75; 
in  what  cases  advantageous,  77; 
that  of  Prophets  and  Apostles, 
77. 

Eisner  quoted,  ii.  155,  w.  1,  159,  n.  1. 

Emmerling  quoted,  ii.  149, «.  1. 

Envy,  Christian  love  tends  to  counter- 
act, i.  422;  ministei's  of  the  gospel 
should  be  free  from,  462,  463; 
Moses  showed  himself  superior  to, 
463. 

Ephesus,  the  first  Epistle  to  the  Corin- 
thians was  written  from,  ii.  70,  72, 
78. 


426 


GENERAL  INDEX. 


Epicureans,  a  saying  of  the,  ii.  41. 

Erasmus  quoted,  i.  56,  60,  62,  79,  188, 
191,  234,  253,  258,  275,  322,  325, 
334,  364,  382,  422,  423;  ii.  19,  40, 
69,72,78,  113,  116,118,  144,  162, 
170,  «.  6,  186,  206,  213,  275,  278, 
306,  319,  340,  341,  354,  «.  1,  372. 

Euripides  quoted,  i.  64,  n.  4,  169,  n.  3, 
265,  n.  4,  329,  n.  1,  423,  n.  3;  ii. 
131,  n.  1,  376,  n.  2. 

Eusebius  quoted,  i.  291;  ii.  152,  n.  4, 
370,  n.  3. 

Excommunication,  Paul  threatenssome 
of  the  Corinthians  with,  i.  178;  the 
Church  has  authority  to  inflict,  181, 
182  ;  no  one  individual  has  the 
power  of,  183;  the  manner  in 
which  it  should  be  exercised,  183;; 
is  an  ordinance  of  God,  184;  its 
importance  in  the  sight  of  God, 
when  rightly  administered,  1 84  ;  is 
of  a  spiritual  nature,  185  ;  partial 
conformity  to  Popery  ought  not  to 
be  punished  with,  194;  Christians 
should  avoid  the  society  of  those 
that  have  incurred,  1^^;  tyranni- 
cal law  of  the  Pope,  in  connection 
Avith  it,  195;  is  to  be  exercised  only 
upon  members  of  the  Church,  196; 
is  necessary  for  the  benefit  of  the 
Church,  196  ;  is  designed  to  humble 
the  offender  in  the  sight  of  God 
and  the  Church,  ii.  151;  the  sen- 
tence ought  to  be  i^emoved,  on  evi- 
dence behig  aff'orded  of  repentance, 
151,  152. 

Exhortation,  Christians  stand  in  need 
of,  i.  308  ;  doctrine  must  be  en- 
forced by,  ii.  244. 

Extortioners,  who  are  meant  by,  i.  209. 


Faith  rests  upon  God  alone,  i.  101; 
looks  up  to  God  as  a  Father,  113; 
is  the  gift  of  God,  117 .;  comes  hy 
heai'ing,  127;  sanctifies  the  soul, 
143;  the  doctrine  of  Papists  tends 
to  destroy  the  assurance  of,  156  ; 
nothing  without  it  is  pure  in  the 
sight  of  God,  280  ;  necessary  for 
the  right  observance  of  the  Lord's 
Supper,  380  ;  of  miracles,  what  is 
meant  by,  402  ;  the  term  is  em- 
ployed in  a  variety  of  senses,  420  ; 
is  in  some  respects  inferior  to  love, 
4:^2;  does  not  justify  the  sinner  on 
the  ground  of  any  merit  in  it,  433; 
without  the  resurrection  of  Christ, 
it  were  vain,  ii.  18,  19;  the  source 


of  oiu'  perseverance  in  it,  139  ; 
steadfastness  in  it  glorifies  God, 
140;  the  relation  which  it  bears  to 
the  gospel,  141;  ought  to  be  free 
from  subjection  to  man,  143  ;  in 
what  respect  that  of  the  Corinthians 
was  Paul's  work,  167;  is  the  gift 
of  the  Holy  Spirit,  208;  delivers 
from  the  fear  of  death,  222 ;  no  one 
can  have  it  in  an  eminent  degree, 
without  being  much  exercised  in 
the  word  of  God,  288. 

Faithfulness,  indispensably  requisite 
on  the  part  of  ministers,  i.  48  ;  as 
applied  to  God,  generally  denotes 
steadfast  adhei'ence  to  his  engage- 
ments, 59 ;  Paul  was  eminently 
distinguished  by,  252  ;  the  people  of 
God  are  secured  by  the  Divine,  332. 

Farel  frequently  urged  Calvin  to  write 
Commentaries  on  the  Scriptures, 
i.  vi. 

Fasting,  the  design  of  it,  i.  228 ;  on 
wliat  occasions  necessary,  228. 

Feasting  was  an  appendage  of  idolatry, 
i,  323;  the  Corinthian  Christians 
admonished  to  keep  at  a  distance 
from  idolatrous,  323,  324. 

Fellowship  between  Christ  and  his 
people,  i.  60,  61,  219;  with  idola- 
ters, condemned,  279 ;  of  Christians 
with  each  other,  ii.  209,  210,  295  ; 
with  the  wicked  should  be  shunned, 
258,  259. 

Fickleness,  the  Corinthians  reproved 
for,  ii.  9  ;  Paul  clears  himself  fi'om 
a  charge  of,  132. 

Fiesh,  the  term  often  employed  to  de- 
note mankind  generally,  i.  92  ; 
sometimes  denotes  the  outward 
man,  255;  and  blood,  import  of  the 
expression,  ii.  56 ;  what  it  is  to 
purpose  according  to  the,  132, 133; 
the  term  is  sometimes  applied  in  a 
good  sense,  168;«employed  to  de- 
note the  body,  263  ;  sometimes 
means  the  unregenerated  part  of 
soul,  373,  374  ;  sometimes  denotes 
Christ's  human  nature,  394. 

Final  intention,  meaning  of  the  ex- 
pression as  employed  by  Papists, 
i.  447. 

Fornication  must  be  shunned  by 
Christians  with  abhorrence,  i.  217; 
defiles  the  body  as  well  as  the  soul, 
219,220;  prevailed  much  at  Cor- 
inth, 324  ;  the  Corinthians  warned 
against,  ii.  390. 

Foundation,  Christ  is  the  only  true,  i. 
1 34  ;  Paul  was  careful  as  to  the 


GENERAL  INDEX. 


427 


laying  of  the  right,  1 34 ;  care  must 
be  taken  as  to  the  superstructure 
raised  upon  it,  136. 

Free-will,  doctrine  of  Papists  respect- 
ing, i.  131;  ii.  16,  170. 

Fulke,  Dr.,  on  the  Rheiras  version  of 
the  New  Testament,  quoted,  ii. 
143,  n.  3,  370,  n.  3,  397,  n.  3. 

Fuller,  Rev.  Andrew,  quoted,  i.  146,  n. 
2,  332,  w.  1,  348,  «.  2;  ii.  175,  n. 
1,  381,  «.  2,  386,  «.  2. 


Geneva  version  of  the  Scriptures, 
quoted,  ii.  131,  n.  1,  320,  n.  1,  372, 
n.  1. 

Gesenius  quoted,  ii.  140,  n.  4. 

Giants,  wars  of  the,  i.  341,  410. 

Gideon  is  not  reproved  for  asking  a 
sign  from  heaven,  i.  87. 

Gifts,  spiritual,  the  Church  of  Corinth 
greatly  abounded  in,  i.  57 ;  were 
conferred  with  a  view  to  edification, 
395  ;  there  was  a  variety,  and,  at 
the  same  time,  unity,  in  the  dis- 
pensing of  them,  398 ;  were  con- 
ferred by  the  Spirit  of  God,  399  ; 
various  forms  in  which  they  were 
communicated,  401-403 ;  were  de- 
signed to  be  but  temporary,  428  ; 
the  test,  by  which  they  are  to  be 
tried,  465 ;  the  extraordinary  abun- 
dance and  variety  in  which  they 
were  dispensed  to  the  Corinthian 
Church,  465. 

Gill's  Commentary,  quoted,  ii.  254,  «.  2. 

Glorying,  in  the  Lord,  what  is  meant 
by,  i.  94,  95  ;  that  of  hypocrites  is 
on  false  grounds,  95;  in  other  men's 
labours,  the  false  apostles  were 
chargeable  with,  ii.  336 ;  in  the 
Lord,  the  expression  employed  in 
a  peculiar  sense,  336,  337;  accord- 
ing to  the  Jiesh,  what  is  meant  by, 
354. 

God,  his  faithfulness,  i.  59;  his  past 
benefits  should  lead  us  to  hope  well 
as  to  the  future,  59 ;  the  workman- 
ship of  the  world  displays  his  wis- 
dom, 84 ;  the  doctrine  of  the  gospel 
is  his  testimony,  96;  is  a  strict 
judge,  155;  all  our  plans  must  be 
in  subjection  to  his  will,  175;  the 
administration  of  the  gospel  is  often 
called  his  kingdom,  1 75  ;  acquaint- 
ance with  him  produces  humility, 
274  ;  is  the  supreme  source  of  ex- 
istence, 277 ;  is  the  efficient  cause 
of  conversion,  289;  is  a  just  Judge, 


325  ;  is  not  less  strict  in  punishing 
sin  than  he  was  in  ancient  times, 
329 ;  furnishes  help  under  tempta- 
tion in  two  ways,  332  ;  He  alone 
sanctifies,  337;  to  contend  with  him 
isTTTCoui't  destruction,  341  ;  every 
thing  should  be  done  with  a  view 
to  his  glory,  347  ;  overrules  evil  for 
the  promotion  of  good,  368  ;  every 
thing  in  mankind  that  is  good  and 
praiseworthy  comes  from  him,  400; 
his  creatures  are,  as  it  were,  mir- 
rors of  his  invisible  majesty,  429  ; 
in  heaven  there  will  be  a  near  view 
of  his  glory  430  ;  is  the  Author  of 
peace,  466;  in  what  respect  he  will 
be  all  in  all,  ii.  33,  34  ;  by  accom- 
plishing his  promises  in  the  past, 
he  gives  us  encouragement  as  to 
the  future,  121;  Christ  is  the  image 
of,  196;  manifests  himself  in  Christ, 
200;  in  what  respect  he  dwells  in 
his  people,  260, 261 ;  comforts  those 
that  are  cast  doicn,  270 ;  looks  to 
the  heart,  293 ;  can  alone  effica- 
ciously bless  us,  307  ;  sometimes  in 
mercy  refuses  to  his  own  people 
what  in  his  wrath  he  grants  to  the 
wicked,  377;  is  dreaded  by  an  evil 
conscience,  388. 

Good  works,  justification  through  faith 
does  not  call  us  off  from,  i.  93  ;  man 
has  no  sufficiency  for,  ii.  169,  170; 
are  graciously  rewarded,  226. 

Gospel,  The,  in  what  respect  it  is  the 
testimony  of  Christ,  i.  57 ;  eloquence 
not  necessarily  at  variance  with 
the  simplicity  of,  75;  is  the  hidden 
wisdom  of  God,  103;  cannot  be  un- 
derstood without  the  teaching  of 
the  Spirit,  111;  has  no  attractions 
for  the  carnal  mind,  116;  is  the 
means  of  regeneration,  170;  rarely 
exemplified  in  its  true  spirit,  176; 
the  doctrine  of  the  resurrection  is 
a  fundamental  doctrine  of,  ii.  9  ; 
either  quickens,  or  kills,  1  60;  com- 
pared with  the  law,  175-177;  supe- 
riority of  the  gospel  to  it,  in  respect 
of  its  effects,  181,  182  ;  is  an  ines- 
timable treasure,  202  ;  is  illustri- 
ously designated  the  ministry  of 
reconciliation,  235;  the  sacraments 
are  appendages  of,  239 ;  tends,  in 
its  own  nature,  to  edification,  not  to 
destruction,  330. 

Governments,  the  class  of  spiritual 
rulers  so  designated,  i.  416. 

Grace  of  God,  the  term  employed  to 
denote  spiritual  blessings  generally. 


428 


GENERAL  INDEX. 


i.  56  ;  is  the  source  of  every  thing 
good,  ii.  16;  a  disposition  to  relieve 
the  necessities  of  other's  must  be 
ascribed  to,  284  ;  it  is  most  desii'- 
able  to  have  it  as  our  support,  377; 
the  term  sometimes  means — the 
whole  benefit  of  redemption,  403. 

Gregory's  "  Letters  on  the  Evidences 
of  the  Christian  Religion"  quoted, 
ii.  48,  n.  1. 

Grotius  quoted,  ii.  34,  n.  1. 

Grynaeus,  Simon,  Calvkn  was  on  in- 
timate terms  with,  ii.  82,  n.  2. 

Guyse  quoted,  ii.  87. 

H 

Hall,  Rev.  Robert,  quoted,  ii.  28, 
n.  1,43,  w.  3. 

Harmony,  Christians  should  aim  at 
promoting,  i.  62  ;  should  be  main- 
tained in  affection,  as  well  as  in 
doctrine,  63  ;  its  happy  tendency, 
65. 

Harpies,  The,  were  fabulous  monsters, 
i.  20.9,  w.  1. 

Hebrews,  The,  Paul  was  lineally  de- 
scended from,  ii.  357;  etymology 
of  the  term,  358. 

Heideggerus  quoted,  ii.  16,  n.  2,  294, 
n.  6. 

Hengstenberg  on  the  Psalms,  quoted, 
ii.  209,  n.  2. 

Henderson  on  Isaiah,  quoted,  i.  81,  w. 
1;  ii.  61,  n.  2; — on  Inspiration, 
quoted,  i.  326,  n.  1,  402,  n.  3,  403, 
OT.  4,  440,  n.  4,  445,  n.  2. 

Henry,  Matthew,  quoted,  i.  xxiii;  353, 
n.  I  ;  ii.  208, 7i.  3. 

Heresy,  in  what  respects  it  differs  from 
schism,  i.  366,  3b"7. 

Herodian  quoted,  ii.  163,  n.  1. 

Herodotus  quoted,  i.  49,  n.  3,  64,  n.  4, 
69,  n.  3,  157,  n.  1,  169,  n.  3,  220,  n. 
4,  38l,«.  2,  389,  n.  3;  ii.  163,  n.  1, 
264,  n.  3. 

Hervey  quoted,  i.  187,  n.  3;  ii.  60,  n.  I. 

Heylyn  quoted,  ii.  375,  n.  4. 

Hilary  quoted,  ii.  192. 

Holiness  springs  originally  from  elec- 
tion, i.  53  ;  the  design  of  effectual 
calling,  58 ;  peculiarly  incumbent 
upon  Christians,  221 ;  the  promises 
of  God  call  us  to  it,  ii.  263  ; 
Christians  should  aim  at  perfection 
in,  264. 

Holy  Spirit,  The,  is  to  every  believer  a 
sure  witness  of  his  election,  i.  59  ; 
Christians  are  illuminated  by,  110; 
the   gospel  cannot   be  understood 


without  his  influence.  111;  repre- 
sented under  the  emblem  of  fire^ 
138  ;  a  proof  furnished  of  his  divi- 
nity, 143;  is  the  author  of  faith, 
212;  the  author  of  a  new  life,  216; 
the  bodies  of  believers  are  temples 
of,  220  ;  is  the  essential  power  of 
God,  399  ;  is  the  source  of  all  spiri- 
tual gifts,  399;  is  truly  and  pro- 
perly God,  404 ;  is  given  to  be- 
lievers as  an  earnest,  and  as  a  seal, 
ii.  140  ;  the  gospel  is  made  life- 
giving  by  him,  187  ;  prepares  be- 
lievers for  glory,  220  ;  all  pious 
affections  proceed  from,  298;  it  is 
his  special  work  to  raise  up  pastors, 
298  ;  it  is  only  through  him  that 
we  come  to  possess  Christ  and  his 
benefits,  404. 

Homer  quoted,  i.  209,  n.  2.  217,  n.  3, 
362,  n.  1,410,  w.  1;  ii.  153,  w.  2. 

Hooker's  Ecclesiastical  Polity,  quoted, 
ii.  93,  94. 

Hope,  the  goodness  of  God  in  the  past 
ought  to  encourage,  i.  59;  faith  is 
the  mother  of,  432  ;  its  inferiority 
to  love,  432;  in  this  life  only,  what 
is  meant  by,  ii.  21,  22;  that  of  the 
Christian,  extends  beyond  the  pre- 
sent life,  216. 

Horace  quoted,  i.  68,  n.  1,  155,  n.  2, 
362,  n.  1 ;  ii.  12,  k.  4,  21,  n.  2,  42, 
136,  n.  2,  266,  n.  1,  313,  n.  1,  337, 
n.  2,  387,  n.  1. 

Home's  Introduction,  i.  108,  n.  1,447, 
n.  5;  ii.  391,  «.  2. 

Horsley  quoted,  i.  v. 

Howe  quoted,  ii.  52,  n.  2,  62,  n.  3, 160, 
n.  1,  195,  n.  2,  202,  n.  2,  214,  w.  5, 
223,  n.  2. 

Hug,  on  the  antiquity  of  the  Vatican 
Version,  quoted,  ii.  76,  n.  1. 

Humility,  manifestly  becoming,  i.  159, 
160  ;  acquaintance  with  God  in- 
variably produces,  274  ;  Christian 
love  tends  to  promote,  423  ;  gives 
stability  to  true  greatness,  ii.  366; 
draws  down  gracious  influences, 
378. 

Hymeneus  and  Philetus,  their  heresy, 
ii.  7. 

Hypallage,  a  figure  of  speech,  i.  100. 


Idolaters,  some  of  the  Corinthian 
Christians  so  designated  by  Paul, 
i.  194;  fellowship  with,  condemned, 
282-284  •,  serve  Satan,  340. 

Idolatry  is  the  object  of  Divine  abhoi"- 


GENKRAL  INDEX. 


429 


rence,  i.  322;  feasting  and  dancing 
its  usual  accompaniments,  323  ; 
ought  to  be  carefully  shunned,  333; 
has  a  polluting  tendency,  338  ;  in- 
volves in  it  heinous  iniquity,  339; 
is  inconsistent  with  fellowship  with 
God,  340  ;  to  adore  the  bread  in  the 
Eucharist  is  unmixed,  380 ;  shows 
extreme  blindness  of  the  under- 
standing, 396  ;  Christians  should 
have  no  participation  in,  ii.  258, 
260  ;  outward,  as  well  as  Invcard, 
must  be  shunned,  264. 

Idols,  vanity  of  them,  i.  276 ;  vast  mul- 
titudes of  them  among  the  heathens, 
276,  277. 

Ignorance,  two  kinds  of,  i.  106;  no- 
thing is  so  arrogant  as,  274;  Chris- 
tian simplicity  does  not  consist  in, 
453  ;  the  Pope  endeavours  to  keep 
men  in,  453  ;  of  God,  Paul  re- 
proaches the  Corinthians  with,  ii. 
44,  45  ;  that  of  the  monks,  332  ;  is 
pert,  333. 

Illumination  of  the  mind,  a  twofold, 
ii.  200. 

Illustrated  Coramentarv,  quoted,  i.  440, 
n.  1,448,  w.  2;ii.  4i,M.  1,  159,  m.  1. 

Immortality  of  the  soul,  held  by  some 
of  the  heathen  philosophers,  ii.  6; 
yet  with  no  feeling  of  certainty  as 
to  it,  216. 

Impatience,  the  Israelites  were  led  by 
it  to  tempt  Christ,  i.  325 ;  must  be 
carefully  guarded  against,  ii.  26. 

Incest,  connived  at  by  the  Corinthian 
Church,  i.  179;  was  held  in  detes- 
tation by  heathens,  180  ;  Paul  di- 
rects that  it  should  be  punished 
with  excommunication,  182;  happy 
effect  of  that  sentence,  ii.  150. 

Indulgence,  on  the  part  of  a  parent, 
highly  injurious,  ii.  392. 

Indulgences,  the  coiTupt  system  of,  i. 
68. 

Intention,  final,  meaning  of  the  expres- 
sion, as  employed  by  Papists,i.  447. 

Invocation,  an  expression  of  Divine 
homage,  i.  53  ;  its  being  rendered 
to  Christ  affords  a  proof  of  his  di- 
vinity, 53. 

Ironv,  a  figure  of  speech,  i.  160,  167, 
271;  ii.  206,  253,  331,  354,  355, 
384. 


James  of  Burgundy,  his  ancestors,  i.  x, 
xi;  professes  the  Protestant  faith, 
xi :  Calvin  dedicated,  in  the  first 


instance,  to  him  his  Commentary 
on  First  Corinthians,  xi ;  his  dis- 
pute with  Calvin,  xi-xiv;  Calvin's 
Dedicatory  Epistle  to  him  ulti- 
mately suppi'essed,  33. 

Jealousy,  two  kinds  of,  ii.  339. 

Jerome,  his  views  in  reference  to  mar- 
riage, i.  222  ;  his  extravagancies  as 
a  disputant,  222  ;  his  rash  zeal, 
232  ;  his  unbecoming  levity,  236  ; 
his  endeavours  to  bring  marriage 
into  disrepute,  260,  266;  quoted,  ii. 
59,  n.  1,  81. 

Jews,  The,  their  custom  in  connection 
with  the  infliction  of  stripes,  ii.  359; 
the  severity  with  which  Paul  was 
treated  by  them,  360, 

Josephus  quoted,  ii.  359,  n.  1. 

Joy  of  the  world,  ii.  273  ;  godly,  273 ; 
of  Christians  under  affliction,  285. 

Judas,  in  the  Supper,  ate  the  bread  of 
the  Lord,  not  the  bread — the  Lord, 
i.  387;  had  the  gift  of  bare  intelli- 
gence— not  of  regeneration,  397  ; 
had  the  faith  of  miracles,  402  ; 
had  not  the  Spirit  of  sanctification, 
420. 

Jurisdiction,  of  the  officials  of  the 
Bishops  in  money  matters,  whence 
it  sprang,  i.  203  ;  the  Jews  were 
deprived  by  the  Romans  of,  ii,  359. 

Justin  Martyr  quoted,  i.  448,  n.  2. 

Juvenal  quoted,  i.  168,  n.  1,  187,  309, 
n.  3;  ii.  341,  n.  1. 

E 

Keys,  The,  of  the  kingdom  of  heaven, 
arrogant  claim  of  Papists  in  con- 
nection with,  ii.  241. 

Kingdom  of  God,  the  noble  and  mighty 
are  not  excluded  from  it,  i.  91 ;  the 
administi'ation  of  the  gospel  is  often 
so  called,  175;  in  what  it  consists, 
175,  176;  the  wicked,  in  the  event 
of  their  continuing  impenitent,  can- 
not inherit  it,  208  ;  the  body,  in  its 
present  state,  cannot  be  admitted 
into  it,  ii.  bQ. 

Kirch-hoffer's  Life  of  Farel,  quoted,  i. 
vi. 

Kiss  of  charity,  practised  by  the  early 
Christians,  ii.  78  ;  of  the  paten, 
oi-igin  of,  79. 

Knowledge,  without  Christ,  is  vain, 
i.  83;  is  of  no  avail,  if  it  does  not 
edify,  272,  273  ;  has  a  tendency  to 
elate  the  mind,  273  ;  is  good  in  it- 
self, 273  ;  acquaintance  with  God 
is  the  beginning  of  all  true,  274;  is 


430 


GENERAL  INDEX. 


the  gift  of,  401 ;  of  God,  brings  dowii 
pride,  457  ;  of  a  special  nature, 
necessary  as  an  antidote  against 
the  fear  of  death,  ii.  217;  the  term 
employed  to  mean — the  substance 
of  doctrine,  344. 
Kypke  quoted,  i.  262,  n.  1  ;  ii.  8,  w.  2, 
131,  n.  1,  167,  n.  1. 


Lardneb  quoted,  i.  447,  «.  5. 

Law,  The,  compared  with  the  gospel, 
ii.  175-177  ;  superiority  of  the  gos- 
pel, in  respect  of  its  effects,  181, 
182. 

Law-suits,  a  fondness  for,  condemned, 
i.  198  ;  in  what  way  they  may  be 
avoided,  201  ;  are  not  in  all  cases 
sinful,  205  ;  ought  not  to  be  carried 
on  in  a  revengeful  spirit,  206  ;  are 
seldom  prosecuted  in  a  right  spirit, 
206. 

Leaven,  the  term  employed  in  various 
senses,  i.  187. 

Leigh  quoted,  i.  49,  n.  3,  166,  n.  5  ;  ii. 
140,  71.  5. 

Lempriere  quoted,  ii.  96,  w.  1. 

Leo,  a  Ex)man  bishop,  quoted,  i.  69. 

Leonidas,  king  of  Sparta,  his  singular 
intrepidity,  ii.  42,  7i.  1. 

Letter,  the  term  employed  to  denote 
the  Old  Testament,  ii.  172;  a  mis- 
take was  made  by  Oi'igen  as  to  the 
meaning  of  the  term,  1 72  ;  inju- 
rious effects  of  misinterpreting  the 
term,  174,  175. 

"  Lettres  de  Calvin,"  extracts  from, 
i.  ix-xiii ;  30,  n.  1. 

Liberality,  Christian,  estimated  by 
God,  not  so  much  from  the  sum, 
as  from  the  disposition,  ii.  309. 

Libertines,  The,  their  corrupt  princi- 
ples, ii.  7. 

Liberty,  Christian,  was  abused  by  the 
Corinthians,  i.  213,  214  ;  the  re- 
striction to  beset  upon  it,  214,  215; 
of  the  spirit,  greatly  preferable  to 
the  liberty  of  the  flesh,  250  ;  must 
be  made  subject  to  love,  281 ;  must 
be  regulated,  so  as  to  give  no  occa- 
sion of  stumbling,  282. 

Life,  The  shortness  of,  i.  257 ;  the  main 
purpose  of,  347. 

Lightfoot  quoted,  i.  161,  n.  1,  452,  n. 
2,  462,  n.  1;  ii.  24,  «.  1. 

Livy  quoted,  i.  277,  «.  I,  293,  n.  2, 
301,  n.  2,  405,  n.  1;  ii.  307,  n.  1. 

Locke  quoted,  i.  104,  n.  2. 

Lord's  Supper,  The,  corrupt  admini- 


stration of  it  at  Corinth,  i.  51 ;  the 
manna  and  the  water  from  the  rock 
were,  in  some  respects,  similar  to  it, 
313  ;  has  two  elements,  334  ;  is 
mutilated  by  Papists,  335,  336 ;  a 
custom  observed  by  the  primitive 
church  in  dispensing  it,  336  ;  is 
called  the  breaking  of  bread,  336; 
the  sacrifice  of  the  Mass  a  fearful 
corruption  of  it,  372  ;  not  intended 
to  be  celebrated  only  at  night,  373; 
transubstantiation  renders  it  un- 
meaning, 378  ;  faith  is  necessary 
for  the  right  observance  of  it,  380 ; 
is  a  representation  of  Christ  cruci- 
fied, 381 ;  is  a  remembrancer  of 
Christ,  302  ;  is  a  confirmatory 
pledge  of  the  new  covenant,  383  ; 
why  it  was  anciently  called  the 
Eucharist,  384  ;  is  to  be  kept  up  in 
the  Church  till  Christ's  second  com- 
ing, 384,  385  ;  what  is  meant  by 
eating  umcorthUy,  385;  unbelievers 
receive  only  the  outward  sign,  386  ; 
in  the  observance  of  it,  Judas  ate 
only  the  bread  of  the  Lord — net  the 
bread,  the  Lord,  387  ;  self-examina- 
tion necessary  for  the  right  observ- 
ance of  it,  387  ;  perfection  is  not 
necessary  for  the  acceptable  observ- 
ance of  it,  388 ;  much  guilt  is  con- 
tracted by  partaking  of  it  un- 
xcorthVy,  389  ;  the  Corinthians  were 
chastised  for  their  unworthy  ob- 
servance of  it,  390  ;  the  Mass  a  sac- 
rilegious abomination  set  up  in  its 
room,  390  ;  indiscriminate  admis- 
sion to  it  condemned,  391;  ought 
not  to  be  mixed  up  with  common 
feasts,  394. 

Lowth  on  Isaiah,  quoted,  i.  80,  n.  1. 

Love-feasts  observed  by  the  first 
Christians,  i,  369  ;  their  probable 
origin,  370.  * 

Lucian  quoted,  i.  350,  «.  1  ;  ii.  191, 
n.  2. 

Lucretius  quoted,  i.  74,  n.  1. 

Luther  quoted,  i.  448,  n.  5  ;  ii.  44,  «.  1. 

M 

Macedonians,  The,  their  liberality  in 
contributing  for  the  poor  saints  at 
Jerusalem,  ii.  284-287;  their  pious 
zeal,  348. 

Mackenzie's  Life  of  Calvin,  quoted,  i. 
ix;  ii.  209,  n.  4. 

Magistrate,  The  proper  office  of  the,  i. 
198. 

Man,  the  animal y  what  is  meant  by,  i. 


GENERAL  INDEX.' 


431 


115;  the  spiritual,  vfhici  is  meant 
by,  117-119;  how  far  it  is  lawful  to 
follow,  173  ;  what  is  meant  by 
speaking  as  a  man,  294  ;  faith  must 
not  be  in  subjection  to,  ii.  143. 
Manichees,  The,  their  erroneous  views 
respecting  Christ's  body,  ii,  54,  55 ; 
held  the  doctrine  of  two  first  prin- 
ciples, 193. 
Manna,  The,  had  a  spiritual  signifi- 
cancy,  i.  315,  316;  is  instructive 
to  us  as  to  our  daily  dependence 
upon  God,  ii.  296 ;  is  instructive, 
also,  as  to  the  duty  of  beneficence, 
297. 
Maranatha,  import  of  the  term,  ii.  81- 

83. 
Marriage,  is  necessary  for  those  who 
have  not  the  gift  of  continence,  i. 
222 ;  Jerome's  views  as  to,  222 ;  has 
been  corrupted  by  sin,  224  ;  is  a 
remedy  for  unchastity,  230  ;  ap- 
palling effects  of  prohibiting  the 
ministers  of  the  Church  from  it, 
233;  is  honourable,  235;  is  not  to 
be  dissolved  on  liglit  grounds,  239  ; 
is  the  closest  earthly  tie,  241  ;  its 
anxieties  and  distresses  are  to  be 
traced  to  the  entrance  of  sin,  255; 
must  in  a  short  time  be  dissolved 
by  death,  257  ;  inconveniences  at- 
tendant upon,  259 ;  anxieties  con- 
nected with,  261  ;  is  not  a  sacra- 
ment, 268  ;  a  second,  was  branded 
by  the  ancients  with  reproach,  269 ; 
should  be  entered  into  in  the  fear 
of  the  Lord,  270  ;  is  not  unsuitable 
to  the  ministers  of  the  Church,  291; 
was  entered  into  by  Peter,  and 
some  others  of  the  Apostles,  291; 
ought  not  to  be  entered  into  by 
Christians  withunbelievei*s,ii.  258. 
Martial  quoted,  ii.  69,  n.  4,  206,  n.  4, 

291,  «.  1. 
Martyr,  Justin,  quoted,  i.  448,  «.  2. 
Martyr,    Peter,  (Vermilius,)   was  in- 
strumental  in   the    conversion   of 
Galeacius  Caracciolus,  i.  xvi ;  ex- 
tract from  a  discourse  of,  xvi,  xvii. 
Martyrs,  The,  their  blood,  along  with 
that  of  Christ,  conceived  by  Papists 
to  be  the  treasure  of  the  Church, 
i.  68;  their  devotement  of  them- 
selves truly  noble,  420. 
Mass,  The  Popish,  involves  sacrilege, 
i.  190;  a  fearful  corruption  of  the 
Lord's  Supper,  372  ;  is  an  unmean- 
ing  show,    375  ;    is    regarded   by 
Papists  as  a  sacrifice,  376;  is  full 
of  abominable  superstitions,  384  ; 


its  abominations  largely    exposed, 

390,  391  ;  Paul's  authority  alleged 

in  support  of  it,  394. 

Mastricht's  Theology  quoted, ii.  52,  n.  3. 

M-Crie,  Rev.  Dr.,  quoted,  i.  xv,  xvii, 

xviii,  xxi,  xxii;  ii.  232,  n.   1,  255, 

H.  2,  268,  n.  1. 

M' Knight  quoted,  i.  441,  n.  2;  ii.  11,«. 

1,  12,  n.  4,  300,  n.  4. 
Menander  quoted,  i.  96,  n.  2;  ii.  42. 
Menenius  Agrippa,  a  Roman   Consul, 
his    celebrated    apologue,   i.   405, 
408. 
Mercantile   cities,    the  vices    usually 

prevalent  in  them,  i.  38,  208. 
Merit,  no  man   can   justly  claim  for 
himself,  i.  94  ;  the  erroneous  views 
of  Pelagians  in  reference  to,  159; 
false  views  of  Papists  in  reference 
to,  432  ;  faith  does  not  justify  on 
the  ground  of,  433;  good  deeds  are 
not  rewarded  on  the  ground  of,  ii. 
226. 
"Merits of  Calvin"  quoted,  ii.  94. 
Metonymv,  a  figure   of  speech,  i.  56, 
299,  358,  377,  399,  411,  n.   1;  ii. 
208,  210,251. 
Michaelis  quoted,  ii.  34,  n.  1. 
Milner's   Church   History  quoted,  ii. 

37,  n.  1. 
Ministers  of  the  Gospel,  two  qualifica- 
tions necessary  for,  i.  48;  what 
ought  to  be  their  chief  aim,  6Q,  67  ; 
what  they  ought  to  teach,  97 ; 
should  enter  on  the  discharge  of 
their  work  with  fear  and  trembling^ 
99;  should  accommodate  them- 
selves to  the  capacities  of  their 
hearers,  122;  should  lead  on  their 
hearers  towards  perfection,  123; 
must  endeavour  to  gain  disciples 
to  Christ,  not  to  themselves,  125; 
are  merely  instruments,  126;  must 
diHgently  employ  means,  127  ; 
spoken  of  by  Paul  in  two  different 
ways,  128;  their  success  depends 
on  the  Divine  blessing.  130;  should 
maintain  among  themselves  a  spirit 
of  harmony,  130;  must  be  careful 
to  build  upon  Christ  as  the  founda- 
tion, 135;  should  have  an  eye  to 
the  day  of  accounts,  139;  must  not 
exercise  dominion  over  men's  con- 
sciences, 147;  are  stewards  of  the 
word  and  sacraments,  1 50  ;  must 
reprove  in  a  friendly  spirit,  168; 
should  be  careful  to  act  in  a  uni- 
form and  consistent  manner,  174; 
the  excellences  to  be  cultivated  by 
them,   176;  should  be  inclined  to 


432 


GENERAL  INDEX. 


mildness  rather  than  to  severity, 
178;  can  accomplish  nothing  with- 
out the  Spirit,  289;  marriage  is 
not  unsuitable  to  their  office,  291 ; 
their  right  to  pecuniary  support, 
293,  298,  299  ;  should  have  the 
assurance  of  a  good  conscience,  ii. 
1 35  ;  should  exercise  tenderness  of 
spirit,  148;  are  sharers  with  God 
in  the  triumphs  of  the  gospel,  158; 
their  faithful  labours  are  acceptable 
to  God,  whatever  may  be  the  issue 
of  them,  160;  must  study  to  ap- 
prove themselves  to  the  consciences 
of  their  hearers,  191;  must  guard 
against  ambition  and  avarice,  198; 
are  the  servants  of  the  Church,  198 ; 
have  an  important  embassy  as- 
signed them,  236 ;  two  duties  de- 
volving upon  them  as  ambassadors, 
245 ;  by  misconduct  they  hinder 
the  success  of  the  gospel,  248  ; 
Satan  is  most  desirous  to  bring 
them  into  contempt,  248;  should 
endeavour  to  maintain  peace,  and 
at  the  same  time  be  undaunted  in 
the  midst  of  tumults,  250;  three 
ways  in  which  tiiey  may  alienate 
the  minds  of  the  people,  266  ;  the 
spirit  of  devotedness  which  they 
should  manifest,  267;  must  bear 
many  things  silently,  with  a  view 
to  the  peace  of  the  Church,  269; 
what  is  the  best  reception  that  they 
c:tn  have,  282;  it  is  peculiarly  tlie 
work  of  the  Spirit  to  raise  up,  298; 
must  not  be  rigorous,  unless  con- 
strained to  it,  319;  should  be  stan- 
dard-bearers in  opposing  Satan, 
321 ;  ai-e  peculiarly  the  objects  of 
Satan's  assaults,  321,  322  ;  have 
authority  given  them,  with  a  view 
to  the  welfare  of  the  Church,  329  ; 
must  be  actuated  by  a  spirit  like 
that  of  Christ,  340;  Paul  a  noble 
pattern  of,  362  ;  must  not  under- 
take the  office  with  the  view  of 
making  a  trade  of  it,  384;  must 
not  be  unduly  concerned  as  to 
their  own  reputation,  387,  388; 
ought  to  be  deeply  grieved  for  the 
abounding  of  iniquity,  390 ;  must 
exercise  their  authority  for  edif.ca- 
tion  and  not  for  destruction,  402. 

Miracles,  were  to  an  unreasonable  ex- 
tent demanded  by  the  Jews,  i.  87; 
the  faith  of,  what  is  meant  by,  402; 
the  main  design  of  them  was  to  con- 
firm the  truth  of  the  gospel,  ii.  383. 

Monks,  The,  their  seclusion  from  the 


world  had  no  warrant  from  Scrip- 
ture, i.  227  ;  the  austerities  prac- 
tised by  them,  311  ;  their  deplor- 
able ignoi-ance,  ii.  332;  their  exces- 
sive arrogance,  333  ;  their  insulting 
treatment  of  those  beneath  them, 
356. 

Moral  conjecture,  a  contrivance  of  the 
schoolmen,  i.  112  ;  ii.  397. 

Mortification  of  Jesus  Christ,  import  of 
the  expression,  ii.  203,  204. 

Mosheim's  Church  History,  quoted,  i. 
V  ;  ii.  231,  n.  2,  332,  n.  2,  370,  «..  3. 

Mummius  destroyed  the  city  of  Co- 
rinth, i.  37;  his  character,  as  drawn 
by  Strabo,  37,  n.  2;  had  the  honour 
of  a  triumph  at  Rome,  ii.  157,  n.  4. 

Murmuring  of  the  Israelites  against 
Moses,  i.  326  ;  was  visited  with  a 
signal  token  of  L)ivine  displeasure, 
327. 

Music,  its  influence  over  tlie  feelings, 
i.  440. 

N 

Nero,  his  unrelenting  persecution  of 
the  Christians  in  his  times,  i.  421. 

New  creature,  import  of  the  expres- 
sion, ii.  233. 

Nicodt  mites,  pretended  followers  of 
Nicodemus,  i.  286,  306,  333,  340, 
384  ;  ii.  209.  258,  264. 

Niggardliness  condemned,  ii.  285,  308. 

Noble,  not  many,  are  called  by  God, 
i.  91. 

0 

Oath,  that  of  Demosthenes,  ii.  39  ; 
particular  forms  of,  made  use  of  by 
P£f*il,  135,  142,  348  ;  in  what  cases 
lawful,  349 ;  should  be  made  use  of 
reverently,  363. 

Ocellus  Lucanus,  quoted,  ii.  44. 

QEcumenius  quoted,  ii.  378. 

Officials  of  the  bishops  (Popish),  juris- 
diction assumed  by  them  in  money 
matters,  i.  203. 

Origen  quoted,  ii.  78,  n.  2,  172,  174, 
286,  n.  2. 

Original  sin,  propagation  of,  from 
Adam,  i.  243. 

Ovid  quoted,  i.  362,  n.  1,  441,  n.  2  ;  ii. 
136,  n.  2. 

P 

Paley's  HorcB  PaulincBf  quoted,  ii.  360, 

n.  2. 
Palm-tree,  a  remarkable  property  of, 

ii.  105,  n.  1. 
Papists,  their  high  pretensions,  i.  49 ; 


GENERAL  INDEX. 


433 


their  system  of  indulgences,  68  ; 
their  system  of  free-will,  131  ;  do 
not  make  Christ  their  foundation, 
1 35  ;  their  doctrine  of  purgatory, 
141  ;  require  implicit  submission 
to  whatever  is  taught  by  their  Pas- 
toi-s,  151;  their  doctrine  tends  to 
shake  the  assui'ance  of  faith,  156  ; 
their  sacrifice  of  the  Mass  involves 
sacrilege,  190;  their  dreadful  cruel- 
ties in  connection  with  excommuni- 
cation, 1 95  ;  do  not  take  the  Scrip- 
tures as  their  sole  guide,  252  ;  their 
enjoining  celibacy  on  the  clergy, 
productive  of  appalling  effects,  262; 
their  unwarrantable  prohibitions 
as  to  meats,  285  ;  their  priests  are 
guilty  of  sacrilege,  299  ;  their  doc- 
trine of  supererogation,  303  ;  their 
erroneous  views  as  to  faith,  330  ; 
their  consecrations  are  derived 
from  heathens,  334  ;  mutilate  the 
ordinance  of  the  Supper,  335;  their 
traditions,  351  ;  their  system  of 
transubstantiation,  378;  their  ador- 
ing the  bread  in  the  Eucharist  is 
unmixed  idolatry,  380  ;  falsely 
imagine  that  we  can  render  satis- 
faction to  God  for  our  sins,  392  ; 
have  no  warrant  for  praying  to  de- 
parted saints,  425  ;  offer  up  public 
prayers  in  an  unknown  tongue,  449; 
teach,  that  afflictions  are  grounds 
of  salvation,  ii.  213  ;  their  absolu- 
tions are  mere  sorcery,  239  ;  their 
impious  tenet  as  to  sins  committed 
after  baptism,  240 ;  their  pretended 
satisfactions,  241  ;  their  slavish 
submission  to  their  pretended 
bishops,  343,  356. 

Pai'adise,  meaning  of  the  term,  ii.  368, 
369. 

Parents,  ought  to  act  towards  their 
children  with  equity  and  humanity, 
i.  265  ;  their  authority  over  their 
children,  in  connection  with  the 
contracting  of  marriage,  267  ;  ex- 
cessive indulgence  of  their  children 
highly  injurious,  ii.  392. 

Pareus  quoted,  i.  368,  n.  4  ;  ii.  21,  «.  3, 
29,  n.  1. 

Parkhurst  quoted,  ii.  44,  n.  1,  59,  n.  1, 
214,72.1,378,^.1. 

Passover,  The,  consisted  of  a  sacrifice 
and  a  sacred  feast,  i.  188  ;  was  at 
once  a  memorial  and  a  type,  189  ; 
was  a  sacrament  of  Christ,  314. 

Pastors,  who  are  so  termed  by  Paul, 
1.414,  415. 

Patience,  under  injuries,  is  necessary 

VOL.  IL 


on  the  part  of  Christians,  i.  204  ; 
is  dictated  by  Christian  love,  424  ; 
the  hope  of  future  glory  tends  to 
promote,  ii.  212. 
Paul,  his  claim  to  the  office  of  Apostle, 
i.  49;  his  affection  for  the  Corin- 
thians, 55  ;  lays  no  claim  to  the 
ornaments  of  speech,  97  ;  preached 
Christ  crucified,  97  ;  his  preaching 
was  accompanied  with  the  efficacy 
of  the  Spirit,  98  ;  his  admirable 
steadfastness,  1 63 ;  the  contempt  in- 
curred by  him,  166  ;  his  reproofs 
dictated  by  affection,  167  ;  was  a 
spii'itual  father  to  the  Corinthians, 
168, 169;  was  unmarried,  234;  does 
not  prohibit  others  from  marrying, 
235  ;  the  restrictions  set  by  him 
upon  his  Christian  liberty,  288  ; 
had  the  privilege  of  seeing  Christ, 
288 ;  the  Corinthians  were  the  seal 
of  his  Apostleship,  290  ;  his  self- 
denial,  296  ;  laboured  among  the 
Corinthians  gi-atuitously,  300;  ac- 
commodated himself  to  all,  so  far 
as  he  could  do  so  lawfully,  306, 307; 
largely  exercised  the  gift  of  tongues, 
450;  confidently  claims  Apostohcal 
authority,  471  ;  his  conversion  was 
sudden,  ii.  12 ;  ascribes  every  thing 
good  in  himself  to  the  grace  of  God, 
16  ;  was  constantly  exposed  to  im- 
minent danger,  39  ;  his  conscious- 
ness of  integrity,  125  ;  his  doctrine 
respecting  Christ  was  not  variable, 
1 36  ;  his  tenderness  of  heart,  148  ; 
disliked  excessive  harshness,  149  ; 
had  everywhere  some  reward  of 
his  labour,  158  ;  his  undaunted 
courage,  250 ;  his  various  sources 
of  grief,  269  ;  experienced,  never- 
theless, spiritual  consolations,  269 ; 
was  careful  to  provide  against  occa- 
sion of  calumny,  301;  his  Apostle- 
ship was  honoured  with  distinguish- 
ed tokens  of  Divine  favour,  343  ; 
his  writings  singularly  powei'ful, 
344,  345  ;  his  honourable  descent, 
357  -,  was  early  trained  to  the  en- 
durance of  suffering  for  Christ,  363 ; 
required  to  be  strengthened  by 
special  means,  370  ;  notwithstand- 
ing his  great  eminence,  required  to 
be  hvffeted,  with  a  view  to  the  sub- 
duing of  pride,  375. 

Pausanias  quoted,  ii.  164,  n.  1. 

Paxton's  Illustration  of  Scripture, 
quoted,  ii.  105,  n.  1,  256,  n.  2,  334, 
n.\ 

Peace,  Christians  must  be  careful  to 

2  E 


434 


GENERAL  INDEX. 


cultivate,  i.  244 ;  the  servants  of 
Christ  ought  to  make  it  their  aim, 
466  ;  the  ministers  of  the  gospel 
must  bear  many  things  silently, 
with  a  view  to  the  maintaining  of, 
ii.269;  Paul  exhorts  the  Corinthians 
to  live  in,  402. 

Pearce,  Bishop,  quoted,  i.  424,  n.  2. 

Pedagogue,  Paul's  attachment  to  the 
Corinthians  was  higher  than  that 
of  a,  ]  Q9 ;  import  of  the  term,  1 69,  n. 
1 ;  etymology  of  the  term,  169,  n.  3. 

Pelagians,  their  erroneous  views  as  to 
merit,  i.  159. 

Penn,  Granville,  quoted,  i.  252,  n.  3, 
286,  n.  2,  358,  n.  5,  418,  n.  2,  424, 
n.  1,  435,  w.  1;  ii.  11,  n.  1,  50,  w.  I, 
63,  w.  3,  121,  n.  2,  126,  n.  4,  133, 
n.  2,  138,  n.  1,  170,  n.  6,  187,  n.  3, 
312,  w.  3,  366,  «.  1. 

Pentecost,  feast  of,  ii.  72,  73. 

Perfect,  who  are  so  termed  by  Paul, 
i.  102. 

Perseverance,  final.  Christians  have  an 
assured  hope  of,  i.  6 1 ;  the  doctrine 
of  Papists  tends  to  shake  the  assur- 
ance of,  112  ;  believers  are  assured 
of  it  by  the  Spirit,  112;  are,  never- 
theless, exhorted  to  it,  308,  309  ; 
the  means  of  it,  ii.  76. 

Phalaris,  a  tyrant  of  Sicily,  noted  for 
cruelty,  i.  352. 

Philetus,  along  with  Hymeneus,  held 
eiToneous  views  as  to  the  resurrec- 
tion, ii.  7. 

Pindar  quoted,  i.  187,  n.  3,  429,  n.  1 ; 
ii.  337,  n.  2. 

Piscator  quoted,  ii.  176,  n.  1. 

Plato  quoted,  i.  87,  n.  1,  329,  n.  1,  339," 
n.  2,  340,  n.  2,  362,  n.  3,  440;  ii. 
163,  w.  1,  186,  n.\. 

Plautus  quoted,  i.  239,  n.  2. 

Pleonasm,  a  figure  of  speech,  i.  435. 

Pliny  quoted,  i.  276,  369,  n.  5,  447  ; 
ii.  21,  w.  2,  41,  n.  2. 

Plutarch  quoted,  ii.  8,  n.  2,  Q9,  n.  4, 
131,  n.  1,  159,  n.  1,  186,  n.  1,  300, 
n.  4. 

Polybius  quoted,  i.  412,  n.  1;  ii.  131, 
n.  1,  306,307,  n.  1,  307,  w.  2.  378, 
n.  1. 

Polvgamy  condemned  by  Paul,  i.  225, 
226. 

Poole  quoted,  i.  108,  n.  1;  ii.  91,  92, 
197,  n.  3,  224,  H.  1,  286,  w.  2. 

Pope,  The,  his  claims  to  authority  in- 
valid, i.  151;  his  tyrannical  law,  in 
connection  with  excommunication, 
195 ;  daringly  sets  aside  the  author- 
ity of  parents  over  their  children 


in  connection  with  mai'riage,  267; 
reckons  it  unbecoming  his  station 
to  teach,  301;  keeps  those  under 
him  in  ignorance,  453 ;  his  edicts 
are  tyrannical,  474  ;  claims  to  be 
regarded  as  Christ's  vicar,  ii.  329; 
his  high-sounding  titles,  351  ;  his 
cruel  tyranny  slavishly  submitted 
to,  356. 

Potter's  Grecian  Antiquities,  quoted, 
i.  81,  n.  2,  440,  n.  3,  463,  n.  4;  ii. 
314,  «.  2. 

Prayer  ought  not  to  be  offered  up  to 
departed  saints,  i.  425,  426  ;  the 
mind  ought  to  be  occupied  in  the 
exercise,  446,  447;  pubUc,  should 
be  offered  up  in  the  vernacular 
tongue,  449;  Christians  ought  to 
afford  help  to  each  other  by  mutual, 
ii.  122  ;  the  duty,  however,  of 
mutual  intercession  is  restricted  to 
the  living,  123;  even  that  of  faith, 
not  always  answered  in  the  express 
form,  377. 

Presbyters  were  appointed  in  the 
primitive  Church,  i.  183;  there 
were  two  kinds  of,  417. 

Pride  is  the  cause  of  all  contentions, 
i.  158;  affliction  is  intended  to  sub- 
due, ii.  374;  not  easily  rooted  out, 
375;  even  Paul  himself  required 
special  means  to  be  used  for  the 
subduing  of  it,  375. 

Priests,  Popish,  have  no  claim  to  be 
regarded  as  successors  of  the 
Apostles,  i.  48,  49, 171 ;  all  of  them 
ai'e  guilty  of  sacrilege,  299. 

Princes  of  this  world,  import  of  the 
expression,  i.  103. 

Promises  of  God,  The,  are  testimonies 
of  God's  grace,  ii.  137;  are  ratified 
^n_  Christ,  138;  were  in  part  ful- 
nlTed  to  the  pious  under  the  Old 
Testament  dispensation,  138;  call 
us  to  holiness,  263. 

Prophets,  a  class  of  office-bearers  in 
the  primitive  church,  i.  414;  their 
peculiar  duties,  415,  416. 

Prophecy,  The  gift  of,  was  compara- 
tively neglected  among  the  Corin- 
thians, i.  4 1 7  ;  its  inferiority  to 
Christian  love,  419;  its  great  uti- 
lity, 436,  455;  is  commended  by 
Paul  above  all  other  gifts,  473. 

Proteus,  his  fabled  transformations, 
ii.  136. 

Proverbial  sayings  quoted,  i.  234,  249, 
265,  274,  280,  347,  343,  n.  3,  353, 
435,  460,460,  n.  5;  ii.  42,  206,250, 
333,  345,  351,  386. 


GENERAL  INDEX. 


435 


Providence,  The,  of  God,  overrules 
evil  for  the  promotion  of  good  to 
his  people,  i.  368  ;  supplies  our 
daily  necessities,  ii.  298  ;  should  be 
confided  in  by  us,  314. 

Psalms,  The  early  Cliristians  were 
accustomed  to  sing  them  to  Christ 
before  day-break,  i.  447. 

Purgatory,  The  doctrine  of,  i.  141. 

Q 

Questions,  not  tending  to  edify,  ought 
to  be  avoided,  i.  427;  ii.  45; 
danger  of  indulging  a  taste  for  un- 
profitable, 370. 

Quinctilian  quoted,  i.  218,  n.  4,  407, 
n.  1 ;  ii.  39,  n.  5,  39,  n.  6. 

R 

Rabirius,  a  Latin  poet,  a  saying  of,  ii. 
69,  n.  4. 

Ranke's  "  History  of  the  Popes  of 
Rome,"  quoted,  i.  xx,  n.  2. 

Raphelius  quoted,  i.  411,  «.  1  ;  ii.  20, 
n.  1,  152,  n.  4,  163,  n.  1,  307,  «.  1, 
361,  n.  4. 

Regeneration,  The  gospel  the  means 
of,  i.  1 70  ;  God  is  the  Author  of  it, 
172 ;  the  efficacy  of  the  ministry  in 
producing  it,  289;  the  necessity  of 
it,  ii.  233,  234. 

Repentance,  the  discipline  of  the 
Church  is  intended  to  produce,  ii. 
151;  the  term  sometimes  employed 
to  denote  grief,  apart  from  any 
feeling  of  having  done  wrong,  272; 
takes  its  rise  in  self-dissatisfaction, 
274  ;  its  accompaniments,  275. 

Reputation,  Paul  was  comparatively 
regardlessof  it,  i.  152;  to  purchase 
it  by  death  is  a  diabolical  madness, 
ii.  38;  how  far  it  ought  to  be  an  ob- 
ject of  desire,  228,  302,  398. 

Resurrection  of  Christ,  a  fundamental 
doctrine  of  the  gospel,  ii.  9 ; 
righteousness  was  procured  to  us 
through  means  of  it,  10;  there 
were  many  who  were  eye-witnesses 
of  it,  10,  11;  our  resurrection  is 
the  fruit  of  it,  17;  if  it  were  taken 
away,  faith  were  useless,  20. 

Resurrection,  The  final,  some  of  the 
Corinthians  had  begun  to  have 
doubts  respecting  it,  ii.  6 ;  was 
unknown  to  the  ancient  heathens, 
6  ;  some  have  attempted  to  explain 
it  away  as  merely  allegorical,  7  ;  a 
doctrine  essential  to  salvation,  8  ; 
is  the  completion  of  our  salvation. 


21;  is  at  variance  with  unenlight- 
ened reason,  46;  is  nevertheless 
consonant  with  sound  reason,  47  ; 
corresponds  with  the  analogy  of 
nature,  47, 48;  identity  of  the  body 
in  connection  with,  48  ;  qualities  of 
the  glorified  body  on  occasion  of, 
49-51 ;  will  afford  a  complete  vic- 
tory over  death,  62 ;  the  hope  of 
it  stimulates  Christians,  66. 

Revelations,  how  distinguished  from 
visions,  ii.  366. 

Revenge,  law-suits  are  usually  prose- 
cuted in  a  spirit  of,  i.  205 ;  Christians 
are  altogether  prohibited  from,  206; 
the  term  sometimes  employed  in  a 
good  sense,  ii.  277. 

Reward,  what  ministers  of  the  gospel 
ought  chiefly  to  seek  as  their,  i. 
131  ;  the  works  performed  by 
Christians  do  not  in  themselves 
merit  a,  303,  304;  will  be  conferred 
on  believers  through  a  gracious 
acceptance,  ii.  226. 

Rheims  version  of  the  Scriptures, 
quoted,  i.  114,  n.  1,  137,  n.  2,  15-3, 
n.  3,  307,  n.  1,  364,  n.  2,  444,  n.  1; 
ii.  77,  n.  1, 191,  n.  2,  213,  n.  3,  257, 
n.  1,  306,  n.  3,  320,  n.  1,  354,  n.  1, 
372,  n.  1. 

Riches,  Christians  ought  to  abound  in 
spiritual,  i.  56  ;  do  not  necessarily 
exclude  from  the  kingdom  of  God, 
91;  spiritual,  ought  to  be  much 
more  esteemed  than  earthly,  ii. 
253;  ought  not  to  be  hoarded,  297. 

Righteousness,  comes  to  us  through 
the  resarrection  of  Christ,  ii.  10; 
of  Christ,  reckoned  to  our  account, 
242;  the  term  sometimes  employed 
to  denote  beneficence,  313. 

Robertson's  History  of  Greece,  quoted, 
ii.  42,  n.  1. 

Rosenmiiller  quoted,  ii.  249,  w.  2,273, 
n.  1. 


Sacraments,  The,  are  spoken  of  by 
Paul  in  two  different  ways,  i.  128, 
129,  n.  2  ;  ministers  of  the  gospel 
have  authority  to  administer,  150  ; 
those  of  the  Law  had  the  same 
virtue  as  ours,  316  ;  dogma  of  the 
schoolmen  respecting,  317;  unbe- 
lievers do  not  receive  the  reality 
represented  in  them,  320 ;  those 
of  the  Old  Testament  were  real, 
though  typical,  328;  tend  to  pro- 
mote piety,  364;  are  an  important 


436 


GENERAL  INDEX. 


part  of  public  worship,  371;  are 
helps  to  our  weakness,  382  ;  their 
efficacy  does  not  depend  on  the 
worthiness  of  men,  387;  are  not 
needed  in  heaven,  430 ;  the  grace 
of  Christ  is  applied  to  us  in  them, 
ii.  239. 

Sacrilege,  is  involved  in  the  observance 
of  the  Mass,  i.  190;  Popish  priests 
are,  all  of  them,  guilty  of,  299. 

Sadducees,  The,  their  erroneous  views 
as  to  the  resurrection  and  a  future 
state,  ii.  6. 

Saints,  why  Christians  are  so  called,  i. 
52;  will  judge  angels,  201;  depart- 
ed, no  warrant  to  pray  to,  425 ; 
communion  of,  ii.  295. 

Salvation,  the  death  of  Christ  the  sole 
ground  of,  i.  68;  that  of  our  bre- 
thren ought  to  be  the  subject  of  our 
concern,  284  ;  the  doctrine  of 
Papists  tends  to  shake  the  assur- 
ance of,  330 ;  repentance  not  the 
ground  of,  ii.  274. 


stantly  on  our  guard  against  him, 
374  ;  notwithstanding  all  his  ma- 
lignity, was,  in  a  manner,  a  phy- 
sician to  Paul,  375. 

Satisfactions,  Popish,  altogether  op- 
posed to  the  doctrine  of  the  gospel, 
ii.241. 

Schism  and  heresy,  difference  between, 
i.  366. 

Schott  quoted,  ii.  116,  n.  4. 

Scribes,  import  of  the  term,  i.  81. 

Seal,  the  faith  of  the  Corinthians  was 
to  Paul's  apostleship  as  a,  i.  290; 
the  Holy  Spirit  is  to  believers  as  a, 
ii.  140,  141. 

Self-examination  necessary  for  the 
right  observance  of  the  Lord's 
Supper,  i.  387 ;  in  place  of  it,  Pa- 
pists substitute  auricular  confes- 
sion, 388. 

Semler  quoted,  i.  100,  n.  1;  ii.  59,  «. 
1,  133,  ».  3,  251,  «.  1. 

Senebier's  "  Literary  History  of  Ge- 
neva," quoted,  ii.  98. 


Sanctification,  indispensably  necessary  ,ASeneca  quoted,  ii.  dd,  n.  4,  217,  «.  1. 

i.  52;  flows  originally  from  electionT^eptuagint,  The,  quoted,  i.  81,«.  2, 189, 

53;  in  what  respects  Christ  is  our, 

93;  comes  to  us  through  Christ's 

death  and  resurrection,  212  ;  the 

promises    of    God    call    us    to   it, 

ii.  263. 
Satan,  his  artifices,  i.  38 ;  what  it  is  to 
y    deliter  over  to,  1 84, 1 85 ;  reigns  out 

of  the  Church,  while  Christ  reigns 

in  it,   1 85  ;   is   the   prince   of  all 

crimes,  196;  his  temptations  must 

be  vigorously  resisted,  237;  is  most 

desirous  to  break  up  the  unity  of 

the  Church,  367;   his  stratagems 

ai'e  overruled  for  the  good  of  be- 
lievers, 368  ;  it  is  with  the  consent 

of  their  own  wills  that  the  wicked 

are  impelled  by  him,  368  ;  the  dog- 
mas of  Popery  are  to  be  traced  to 

his  influence,  449  ;  will  ultimately 

be  altogether  subdued,  ii.  33 ;  his 

artful  delusions,  43;  undue  severity 

of  discipline  furnishes  him  with  a 

handle,  151;  his  varied  machina- 
tions, 153  ;  in  what  sense  he  is  the 

god  of  this  world,  193;  the  import 

of  the  term  Belial  as  applied   to 

him,  259;  is  eager  to  seduce  those 

that  occupy  distinguished  places  in 

the  Church,  301;  Ministers  of  the 

Gospel  are  peculiarly  assailed  by 

him,    321  ;    must   be  repelled   by 

spiritual  weapons,  322;  false  teach- 
ers are  wicked  agents  of,  341;  his 

subtilty,   342  ;    we  must  be  con- 


n.  3,  190,  n.  1,  204,  n.  2,  283,  n.  2, 
424,  n.  2,  429,  n.  1  ;  ii.  44,  n.  1,  61, 
n.  2,  63,  n.  3,  118,  n.  2,  163,  n.  1, 
208,  n.  3,  246,  n.  2,  258,  n.  2,  314, 
n.  2,  368,  n.  5,  369,  n.  2. 

Servants,  consolation  furnished  to,  i. 
249,  250  ;  ministers  of  the  gospel 
stand  to  believers  in  the  relation- 
ship of,  ii.  198. 

Servetus,  his  erroneous  views  respect- 
ing Christ's  human  nature,  ii.  231. 

Shakspeare  quoted,  ii.  1 33,  n.  2. 

Simplicity,  Christian,  does  not  consist 
in  ignorance,  i.  453  ;  of  God,  what 
is  meant  by,  ii.  126. 

Sin,  the  blood  of  Christ  the  only  means 
of  expiating,  i.  68  ;  against  the 
Holy  Ghost,  what  is  meant  by  the, 
105 ;  in  what  respect  Christ  was 
made,  ii.  241. 

Singing  is  an  important  part  of  public 
worship,  i.  371  ;  was  a  part  of  the 
public  worship  of  the  primitive 
Christians,  447. 

Sirens,  The,  were  sea-monsters,  cele- 
brated for  their  enchanting  music, 
i.  209,  n.  2. 

Sleep,  the  death  of  believers  is  often 
compared  to,  i.  270. 

Sorbonne,  the  Sophists  of  the,  their 
doctrine  is  opposed  to  the  perse- 
verance of  the  saints,  i.  112  ;  re- 
strict the  term  Jiesh  in  Scripture, 
to  the  lower  appetites,  124;  their 


GENERAL  INDEX. 


437 


views  as  to  the  sacraments  of  the 
Old  Testament,  317  ;  depreciate 
the  excellence  of  faith,  420  ;  endea- 
vour to  undermine  assurance  of 
faith,  ii.  397. 

Sorrow,  of  the  icorld,  what  is  meant  by, 
ii.  274;  according  to  God,  import  of 
the  expression,  274. 

Sosthenes,  a  ruler  of  the  Jewish  syna- 
gogue at  Corinth,  converted  by 
Paul,  i.  50. 

Soul,  The,  the  term  is  sometimes  em- 
ployed in  contrast  with  the  term 
spirit,  i.  1 1 5, «.  4  ;  does  not  become 
unconscious  at  death,  270  ;  is  im- 
mortal, ii.  20  ;  purity  must  be  cul- 
tivated both  in  the  body  and  in,  263, 
341. 

Spirit,  the  term  sometimes  employed 
to  denote  the  soul,  or  intellectual 
faculty,  i.  112;  the  term  is  some- 
times made  use  of  in  contrast  with 
the  term  soul,  115,  n.  4  ;  what  is 
meant  by  discerning  of  spirits,  403; 
the  term  sometimes  denotes  a  spir- 
itual gift,  443  ;  the  term  is  some- 
times made  use  of  to  denote  the 
gospel,  ii.  1 72  ;  of  faith,  the  expres- 
sion employed  to  denote  faith  itself, 
208  ;  of  God,  see  Holy  Spirit. 

Stillingfleet  quoted,  ii.  79,  n.  1. 

Strabo  quoted,  i.  37,  «.  2  ;  104,  n.  1. 

Suenckfeldius,  his  erroneous  views  as 
to  the  sacraments,  i.  317. 

Suetonius  quoted,  i.  291,  7i.  1 ;  ii.  78, 
n.  2. 

Supererogation,  the  Popish  doctrine  of, 
i.  303  ;  utterly  at  variance  with 
Scripture,  303,  304. 

Superstitions,  ought  not  to  be  counte- 
nanced by  dissimulation,  i.  286  ; 
ii.  258. 

Supper.     See  the  Lord's  Supper. 

Synecdoche,  a  figure  of  speech,  i.  53, 
86,  336,  407  ;  ii.  313. 

Syricius,  Pope,  his  views  as  to  mar- 
riage, i.  292. 


Teacher,  a  Christian,  two  things  re- 
quisite in,  i.  48  •,  should  not  impose 
upon  others  what  he  does  not  him- 
self practise,  287  ;  must  not,  how- 
ever, require  from  others  every 
thing  that  is  practised  by  himself, 
350  ;  must  himself  show  a  teach- 
able spirit,  462 ;  must  endeavour  to 
win  by  gentleness,  before  proceed- 
ing to  use  severity,  ii,  325. 


Teachers,  a  class  of  office-bearers  in 
the  primitive  Church,  i.  414;  how 
distinguished  from  Prophets,  4 1 5. 

Temptation,  must  be  vigorously  re- 
sisted, i.  236,  237  ;  two  ways  in 
which  God  furnishes  help  on  occa- 
sion of,  332. 

Terence  quoted,  i.  98,  n.  1. 

Tertullian  quoted,  i.  286,  w.  2,  369;  ii. 
78,  n.  2,  79,  n.  1. 

Testimony,  The,  of  Christ,  in  what  re- 
spects the  gospel  is,  i.  57;  of  God, 
why  the  gospel  is  so  termed,  57,  96. 

Theodoret  quoted,  i.  55,  n.  2. 

Theodotion  quoted,  ii.  61,  n.  2. 

Theophylact  quoted,  i.  405,  n.  5. 

Tholuck  quoted,  ii.  94. 

Thorn,  Paul's,  in  the  flesh,  what  we  are 
to  understand  by  it,  ii.  373  ;  was 
designed  to  subdue  pride,  374. 

Thucydides  quoted,  i.  231,  «.  2,  440, 
n.  3;  ii.  59,  n.  1,  353,  w.  1. 

Tymme,  Thomas,  translated  Calvin's 
Commentaries  on  the  Epistles  to 
the  Corinthians,  i.  xxiv  ;  was  the 
author  of  various  works,  xxiv  ;  his 
Dedicatory  Epistle  to  the  Arch- 
bishop of  Canterbury,  xxvi ;  quot- 
ed, 309, 7i.  3,  391,  n.  2  ;  ii.  345,  n.  2. 

Timothy  commended  by  Paul,  i.  173  ; 
ii.  74. 

Tongues,  gift  of,  unduly  cultivated  by 
the  Corinthians,  to  the  neglect  of 
prophecy,  i.  417  ;  its  inferiority  to 
Christian  love,  419  ;  its  inferiority 
to  prophecy,  435  ;  in  what  respects 
useful,  437;  was  largely  exercised 
by  Paul,  450. 

Traditions,  human,  not  to  be  put  upon 
a  level  with  Scripture,  i.  35 1  ;  ab- 
surdity of  those  held  by  Papists, 
351,  352. 

Trajan,  Phny's  letter  to,  i.  369,  n.  5, 
447,  n.  5. 

Transubstantiation,the  Popish  doctrine 
of,  its  absurdity,  i.  316  ;  makes  the 
Lord's  Supper  devoid  of  meaning, 
378. 

Treasure,  imaginary,  of  the  Church, 
derived  from  the  blood  of  Christ 
and  of  the  Martyrs,  i.  60. 

Trinity,  the  Holy,  distinction  of  per- 
sons in,  i.  278. 

Turretine  quoted,  ii.  37,  %.  J,  178,  w 
2,  370, 72.  3. 

Tyndale's  version  of  the  Scriptures, 
quoted,  i.  114,  n.  1,  153,  n.  3,  33l' 
n.  3,  371,  n.  2,  422,  n.  2,  444,  n  1  ' 
ii.  131,  w.l,170,n.  6,182,^^4,  191' 
n.  2,  320,  n.  1,339,  n.  1.  372,  «.  l' 


438 


GENERAL  INDEX. 


u 

Unity,  Christian,  in  what  it  consists, 
i.  63  ;  must  be  carefully  maintain- 
ed, 336;  consistent  with  a  diversity 
of  gifts,  398. 

Valerius,  a  saying  of,  i.  255. 

Valerius  Maximus,  quoted,  i.  440,  n.  3, 
468,  n.  6. 

Virgil  quoted,  i.  74,  n.  1,  104,  n.  1, 
143,  463,  n.  4  ;  ii.  22,  n.  1,  136,  n. 
2,  250,  n.  4. 

Virginity  was  unduly  extolled  among 
the  Corinthians,  i.  43,  222  ;  is  to  be 
regarded  as  a  gift,  232  ;  vows  of, 
ensnaring,  233  ;  how  far  advanta- 
geous, 262. 

Visions,  in  what  respects  they  are  dis- 
tinguished from  revelations,  ii.  366, 
n.  2. 

Vows  of  perpetual  continency,  it  is 
rash  to  form,  i.  232,  233 ;  have  a 
tendency  to  ensnare,  264. 

Vulgate,  The,  quoted,  i.  54,  60,  188, 
253,  261,  307,  n.  1,  322,  346,  n.  1, 
364,  n.  2, 4 1 8,  n.  2,  472  ;  ii.  1 1 ,  «.  1 , 
15,  39,  50,  n.  1,  55^  n.  4,  57,  n.  2, 
69,  V.  5,  77,  n.  1,  133,  170,  170,  n. 

2,  170,  «.  6,  186,  n.  2,  212,  213,  n. 
1,257,  276. 

W 

Wetstein  quoted,  ii.  164,  n.  1. 

Wicked,  The,  must  not  be  allowed  to 
be  in  the  communion  of  the  (3!iurch, 
i.  196;  in  partaking  of  the  Eucha- 
rist, receive  nothing  but  the  out- 
ward sign,  386  ;  fellowship  with 
them  must  be  shunned,  ii.  259. 

Wiclif's  version  of  the  Scriptures, 
quoted,  i.  114,  n.  \,  137,  n.  2,  153, 
«.  3,  286,  n.  2,  307,  n.  1,  322,  n.  1, 
358,  n.  5,  364,  n.  2,  371,  n.  2,  418, 
n.  2,  444,  n.  1,  472,  n.  1;  ii.  15,  n. 

3,  19,  n.  3,  39,  n.  1,  50,  n.  1,  65,  n. 

4,  57,  n.  2,  69,  n.  5,  77,  n.  1,  133, 
n.  3,  170,  n.  2,  170,  n.  6,  186,  n.  2, 
204,  n.  3,  213,  n.  3,  257,  n.  1,  276, 
n.  1,  306,  n.  3,  339, «.  1,  354,  n.  1, 
372, «.  1. 

Will  of  God,  The,  all  our  plans  must 
be  formed  in  submission  to,  i.  175  ; 
unreserved  obedience  is  due  to, 
183. 


Wisdom,  The,  of  God,  is  manifested  in 
his  works,  i.  84  ;  the  gospel  is  spe- 
cially, 85,  88;  Christ  is  made  to  us, 
93  ;  of  this  world,  the  gospel  far 
transcends,  103  ;  fleshly,  what  is 
meant  by,  ii.  127. 

Witsius  quoted,  i.  196,  n.  3,  443,  n.  3, 
448,  n.  5. 

Wolfgang  Capito  quoted,  ii.  82;  Cal- 
vin was  on  terms  of  intimacy  with 
him,  82,  n.  2. 

Wolfius  quoted,  ii.  359,  n.  1. 

Wolmar,  Melchior,  Calvin  studied 
Greek  under  him,  ii.  94;  was  Beza's 
sole  instructor,  94 ;  his  character 
as  di-awn  by  Beza,  96,  96  ;  Epi- 
grams composed  by  Beza  in  me- 
mory of  him,  96,  97. 

Women  forbidden  by  Paul  to  prophesy 
with  the  head  uncovered,  i.  356; 
are  prohibited  from  speaking  in 
public,  467  ;  were  prohibited  by  the 
Romans  from  pleading  before  a 
court,  468. 

Word  of  God,  The,  when  preached,  is 
like  seed  cast  into  the  ground,  i. 
127;  continuance  of  the  preaching 
of  it  necessary,  128  ;  the  power 
exerted  by  it  upon  the  conscience, 
456  ;  no  one  can  have  faith  in  an 
eminent  degree,  without  being 
much  exercised  in,  ii.  288. 

Works,  good.     See  Good  Works. 

World,  wisdom  of  this,  import  of  the 
expression,  i.  82 ;  the  wisdom  of 
God  is  displayed  in  the  workman- 
ship of  the,  84 ;  joy  of  the,  ii.  273 ; 
sorrow  of  the,  274. 


Xenophon  quoted,  i.  96,  n.  2;  ii.  128, 
n.  2,  300,  n.  3. 


Young's,  Rev.  John,  Lectures  on  Po- 
pery quoted,  ii.  79,  «.  1. 


Zeal,  an  evidence  of  repentance,  ii. 

277 ;  of  the  Macedonian  Christians, 

348. 
Zeugma,  a  figure  of  speech,  ii.  197 


ERRATA. 


VOL.  I. 


63,      ... 

81,     n. 

1 
1, 

81,     n. 
189,    n. 

2, 

3, 

217,     n. 

3, 

Page  xviii,  line  15  from  top, /or  prefaced  read  prefixed. 

...    for  Kdrx^ri^iffdat  read  Kara^rt^itrfia/, 

for  (ro(pvs  read  a-oipos. 

.      for  i?J2n  read  i?J:)n. 
.    for  in^T  read  |n5T. 

.    for }>yi:i  read  12i:i. 

,.  260,  line  13  from  foot,  after  disrepute  insert  fall  to  the  ground, 

,.  268,     n.     3,     .      .    ybr  sententent  rmd  sentent. 

,.  278,     n.     1,     .      .    ybr  only  have  rmc?  have  only. 

,.  280,  line   5  from  foot, /or  infirmis  read  infirmus. 

,.  339,     n.     2,     .       .    for^oots  read  B-ms. 

,.  363,  line  12  from  top, /or  non  melius  read  non  in  melius. 

.  386,     n.     2,     .      .    /or  All  historical  reac;  A  historical. 

.  407,     n.     2,     .       .    for  mutual  read  natm-al. 

.    443,    n.     3,     .        .    for  ^n:)2r6  read  ^n:)2rh. 
.    467,    n.     2,     .       .    for  surl  es  read  sur  les. 


VOL.  II. 

Page    28,    n.     I,     .       .    for  should    be  destroyed  read  shall  be  de- 
stroyed. 
39,    n.     6,     .       .    /or  prseceptorum  reac?  prseceptorem ;  and /or 
ii  Tohs  read  v^  rohs. 
...    107,  line    2  from  top,  a/ifcr  them  wjs^ri  he  shows. 

...     122,    »l.       2,      .         .      for  v-rov^'yovvTov  read  vTov^yovvrw. 

...    124,  ...     1  from  foot, /or  abundatius  read  abundantius. 
...    136,     w,  2,      .       .     /or  transferred  reac?  transformed. 
...    167,  line  11  from  top,  for  avocytvuffxiffh  read  oi.va.yivuffx.iff6u.t. 
...    224,  line    8  from  foot, /or  manifestare  reac?  manifestari. 
...    251,    w.     1,     .        .     /or  causis  reac?  causa ;  and c/ifer  soil  i'rjs^?-^  for 
the  sake  of  avoiding  dangers. 

.    for  mu ;  uam  read  mutuam. 

.    for  ce  glorifier  read  se  glorifier. 

.    for  doit  read  doigt. 

.    for  hnn  D^i^nijS  read  IDH  D^^aiX. 
.    for  signal  read  more  signal. 
.    for  quenquem  read  quenquam. 


258, 

n. 

1, 

335, 

n. 

3, 

345, 

n. 

3, 

359, 

n. 

1, 

383, 

n. 

3, 

387, 

n. 

1, 

Princeton  Theological  Seminat7  Libraries 


1    1012  01212  3669 


Date  Due 


Mr  2  6  '4r^RL4,y 


I 


<*^ 


m  ij  .^.  *M0 


#*